Luke 12 - Indepthbible.org

will be forgiven to him. But then for the one speaking sacrilegiously of the Spirit, the Set-apartOne, it will not be forgiven. 12.11 But then when they may bring you people before the gatheringplaces and the rulers and the authorities, do not worry how or what you should reason in defense,or what you should say. 12.12 For the Set-apart Spirit will teach you people in that very hour thethings it is necessary to say.Luke 12:1-12, Translation with Footnotes 25072508 2509 2510 2511 251212.1 While the ten thousands of the crowd were being gathered, so that2507As Nolland outlines the material, there is a new section of Luke beginning here at 12:1,and continuing through 13:9. He states that "The materials of the unit here are presented as asingle continuous statement by Jesus, made in the hearing of a huge crowd, but with specialreference to the disciples...Luke establishes a continuity of audience for the materials of thesection by establishing an interplay between address to the disciples and to the gathered crowd(verses 1, 22, 41), and by having the same crowd present for the duration (verses 1, 13, 54;13:1). This, together with the general thematic unity, establishes the boundaries of the section."(2, p. 675) Marshall holds that the section extends from 12:1 to 13:21, and entitles the section"Readiness for the Coming Crisis." (P. 508)2508These sayings of Jesus, gathered together in Luke at this point from differing originalcontexts, contribute together to place disciples and their public witnessing in the context of eternalconcerns, urging the need for bold confession in the midst of deadly opposition. What ishappening to Jesus and His mission is part of a much larger drama, one that catches up thehistory of Israel, for example Israel's grieving of the Spirit in its rebellion (Isaiah 63, etc.); andJudah's later terrible destruction because of what happened in the Valley of Hinnom as depictedin numerous passages in the Hebrew Bible.For this reason, honest responding to God's call in Jesus is not something to be pretendedor played around with, but is deeply serious, involving life and death issues for Israel. Everyhidden, secret word that is spoken will one day come into the fullness of light, where nothing canbe hidden--that is why those who hear the message of Jesus must be deeply serious, and mustnot play games (“hypocrisy”) with this matter of relationship to Jesus and his Kingdom. So Lukewould have its readers understand the teaching of Jesus.As Marshall states, "Disciples should not be afraid of men and conceal their allegiance toJesus, but should boldly confess it with the...help of the Spirit. Let them not be silent out of fear ofmen, but let them rather fear to offend against God, the mighty Judge (12:1-12)." (P. 508) If theJewish separatists (“pharisees”) were being hypocrites, pretending to be deeply religious, but inreality being harsh and greedy and self-serving, so the followers of Jesus would be hypocrites, ifthey hid their allegiance to Jesus from others, being afraid of what other might think, and keepsilent, instead of boldly and openly confessing their faith in Him.Those who follow Jesus as His friends do not need to be afraid of what others think ofthem, or do to them. They need only live in trembling awe of God, and seek to please God alone,the only One who holds power over eternal life and death. They can be fully assured that Godcares deeply for them, and will provide for their future. They can trust God fully, even if the way of(continued...)1215

2508(...continued)discipleship and public confession leads to persecution and physical death. Luke wants hisreaders to know that this is what Jesus taught His disciples, and others. Let the judges in Romerealize this–the followers of Jesus Christ will be hypocrites, denying their chosen Leader, if theyrefuse to boldly proclaim and confess Him publicly!And so, Luke assures his readers, the friends of Jesus can openly and courageously speakout their deepest convictions concerning Jesus, knowing that the Spirit will be present with them,giving them the right kind of reasoned defense, and the appropriate words to speak--especially inthe face of murderous opposition. Eternal life and death are at issue in that bold confession. Andthose who oppose this movement empowered by the Spirit will only succeed in bringing destructionupon themselves.Luke 12:1 has parallels at Mark 8:14-15 and Matthew 16:5-6:Mark 8:14-15, Kai. evpela,qonto labei/n a;rtouj kai. eiv mh. e[na a;rton ouvk ei=con meqVe`autw/n evn tw/| ploi,w|Å 8.15 kai. dieste,lleto auvtoi/j le,gwn\ o`ra/te( ble,pete avpo. th/j zu,mhjtw/n Farisai,wn kai. th/j zu,mhj ~Hrw, |douÅ8.14 And they forgot to take loaves of bread; and except for one loaf, they had nothingwith them in the boat. 8.15 And He was ordering them, saying, Watch! Look out for the leavenof the separatists, and for the leaven of Herod!Matthew 16:5-6, Kai. evlqo,ntej oi` maqhtai. eivj to. pe,ran evpela,qonto a;rtouj labei/nÅ16.6 o` de. VIhsou/j ei=pen auvtoi/j\ o`ra/te kai. prose,cete avpo. th/j zu,mhj tw/n Farisai,wn kai.Saddoukai,wnÅ16.5 And the disciples, having come to the region beyond (the Jordan) forgot to takeloaves of bread. 16.6 Then the Jesus said to them, Watch! And guard from the leaven of theseparatists and of sadducees!There is nothing parallel to the opening phrase in Luke, "While the ten thousands of thecrowd gathered, so that they were trampling one another..." It is Luke's unique statement(therefore, we label it "L"), designed purposely to give a setting for the teachings of Jesus that areto follow (so, Nolland, 2, p. 676). Mark has a completely different setting from Luke, depictingJesus with His disciples in a boat, going across the sea to the other side, and the disciples havingforgotten to take along enough bread. Matthew follows Mark, but instead of having the disciplesin the boat with Jesus, depicts them as having come to the other side, where the teaching ofJesus occurred, without any mention of how they got there. Once again we notice that the Gospelwriters are much more concerned to give the teachings of Jesus than they are to give theprecise details of His movements, or the settings of those teachings. Some of the sayings ofJesus, such as these, have no specific setting in the tradition, and the Gospel writers use theirartistic skills to furnish such settings. At the same, we must also acknowledge that Jesus maywell have uttered just such a teaching on a number of different occasions.1216(continued...)

2513 2514 2515they were trampling one another, He began to say the disciples of His first, “Guard2508(...continued)For the parallel statements of Jesus concerning "leaven," once again both Luke / Mattheware dependent upon their primary source, Mark, but neither quotes Mark exactly. Where Markhas "and He was ordering them," Luke has "He began to say," and Matthew has "then the Jesussaid." Where Mark / Matthew have "to them," Luke has "to the disciples of His."Mark has two verbs of warning, o`ra/te( ble,pete, "Watch! Look out!" which seemsredundant; Matthew makes this less redundant by changing to o`ra/te kai. prose,cete, "Watch!And guard!" Luke here has prw/ton\ prose,cete e`autoi/j, "first–guard yourselves!..." inserting theneuter adjective "first," a word not found in Mark or Matthew, and which is ambiguous in Luke:does it mean his "first saying," or does it mean the "first (uppermost) requirement"? See footnote2439. Luke uses only one verb of warning, dropping o`ra/te, "Watch!" (found in both Mark / Matthew),and using the same verb that Matthew has as the second verb of warning, prose,cete,"Guard!" adding the reflexive pronoun e`autoi/j, "for yourselves."Where Mark has "from the leaven of the separatists and the leaven of Herod," Matthewhas "from the leaven of the separatists and the sadducees." Luke has only "from the leaven...ofthe separatists," inserting the explanation "which is play-acting" into the warning. Both Mark andMatthew's forms of the saying are more understandable by Semitic audiences, familiar with Israeland its first-century leadership. Luke's omission of the sadducees and the mention of Herod(perhaps as being an unknown minor official, or perhaps because he may have been known inRome), and his explanation concerning what Jesus meant by "leaven" (hypocrisy, play-acting) ismuch more suited to his intended Roman (Greek-speaking) audience.2509The phrase evn oi-j, literally "in (or ‘at') which things," is translated by Fitzmyer as "meanwhile,"stating that it means "in the situation created by what precedes, in the context of the plottingagainst Him..." (2, p. 954) Nolland translates by "During this period..." (2, p. 674) See thissame phrase at Acts 26:12.2510The phrase evn oi-j, followed by the aorist genitive plural feminine participle evpisunacqeisw/n,means "While the ten thousands [muria,j is feminine] of the crowd gathered together."See BAGD.2511Instead of the genitive singular noun o;clou, "crowd," P45, Minuscule 579 and a fewother Greek manuscripts read the genitive singular noun laou/, "people." This variant readingmakes little difference for the meaning of Luke.2512The phrase evpisunacqeisw/n tw/n muria,dwn tou/ o;clou, literally "being gathered theten thousands of the crowd," is translated by Fitzmyer "thousands of people had gathered closelyin a crowd" (2, p. 954). BAGD (p. 529) states that the plural of the word muria,j is used "of a verylarge number, not exactly defined." Marshall comments that "The implication is that the crowdshave increased in size since 11:29." (P. 511 )1217

2516 2517 2518 2519yourselves from the leaven, which is play-acting, of the separatists. 12.2. But2513 The opening words of verse 1, VEn oi-j evpisunacqeisw/n tw/n muria,dwn tou/ o;clou(w[ste katapatei/n avllh,louj, "While the thousands of the crowd gathered, so that they weretrampling one another," is changed to read pollw/n de. ov,clwn sumperieco,ntwn ku,klw| wv ,steavllh,louj sumpni,gein, "then while many crowds were encompassing around together, so thatthey were choking one another," by Bezae, the Latin Vulgate (see), a part of the Old Latinwitnesses (see) and the Syriac tradition (see). This variant reading does not change the meaning,and while it shortens the text somewhat, it hardly clarifies it, but does eliminate any exaggerationin the original.2514For Luke's use of the verb av ,rcomai, "to begin," see 3:8, 23; 4:21; 5:21; 7:15, 24, 38,49; 9:12; 11:29, 53; 12:1, 45; 13:25, 26; 14:9, 18, 29, 30; 15:24; 19:37, 45; 20:9; 21:28; 22:23;23:2, 5, 30; 24:27 (some 29 times). In Acts, 1:1; 2:4; 8:35; 10:37; 11:4, 15; 18:26; 24:2; 27:35(some 9 times). Mark uses the verb some 27 times; Matthew some 13 times, and John only 2times. Outside of the Synoptics and Acts, the verb is found only some 5 times in the rest of theGreek New Testament.2515Nolland translates "He began to say (to His disciples in the first instance)..." (2, p. 674)Or, the text can be read as "First, guard yourselves..." Either way of reading the text is fullypossible. Fitzmyer recognizes this, stating that "The position of the adverb prw/ton may favor thissense (of Jesus first speaking to the disciples); but it could also be taken with the followingimperative...'Above all, beware..."' (2, p. 954)The verb used here, prose,cete, "guard (yourselves)," is found used in this sense atMatthew 6:1; 7:15; 10:17; 16:6, 11, 12 (all three in chapter 16 are parallel to the presentpassage); Luke 12:1 (here); 17:3; 20:46; (not in Mark, nor in John); Acts 5:35; 8:6 ("payattention"), 10 (same), 11 (same); 16:14 (same); 20:28 (guard yourselves); 1 Timothy 1:4 (payattention); 3:8 (devoted to); 4:1 (pay attention), 13 (same); Titus 1:14 (similar); Hebrews 2:1 (payattention); 7:13 (attending, taking care of) and 2 Peter 1:19 (pay attention). The verb is foundsome 50 times in the LXX with similar meaning.2516The noun zu,mh, means "leaven," and its Hebrew equivalent is #meªx', chamets, whichmeans "that which is leavened," and also raoàF., se)or (see Exodus 12:15,19; 13:7; Leviticus2:11 and Deuteronomy 16:4). There are a number of related words which cluster around thismatter of "leaven" in the Hebrew Bible--the yearly celebrations of passover and the festival ofunleavened breads (during which it was forbidden to eat any leaven), and the fact that leaven(plus honey and fat) played a large role in the sacrifices of the Canaanite fertility religions, andwere forbidden in most Jewish sacrifices except for the "thanksgiving offerings" (see Leviticus7:13; 23:17 and Amos 4:5).For the mentions of #meªx', chamets in the Hebrew Bible see Exodus 12:15; 13:3, 7;23:18; 34:25; Leviticus 2:11; 6:10 (verse 17 in English); 7:13; 23:17; Deuteronomy 16:3 and(continued...)1218

2516(...continued)Amos 4:5. Also, see the article by Hans Windisch in Theological Dictionary of the NewTestament II, pp. 902-06.Herbert Danby points out that in the time that the Mishnaic regulations were being formulated(2nd century B.C. to end of 2nd century A.D.) #meªx' was understood to include "Anything,food or not food (Pesachim 3:1) made from or containing what is made from grain, flour or branof wheat, barley, spelt, goat-grass, or oats (Hallah 1:12), which, from contact with water or liquidcontaining water, has fermented or is in the process of fermenting." (The Mishnah, p. 136, footnote12) There is no mention of any symbolical meaning of #meªx' in the Tractate Pesachim, but,as Windisch points out, there is in Paul, as seen in 1 Corinthians 5:6-8 (where the leaven isunderstood in terms of boasting, malice and evil) and Galatians 5:9 (where it is part of a proverb,“a little yeast leavens the whole lump of dough”).There is also similar symbolic usage in the writings of the first century Alexandrian Jewishphilosopher, Philo, who identifies av,zuma [‘non-leavened’] as humility, and zu,mh as pride, or sinfullust, or vain pretension (p. 904). Luke's statement concerning the meaning of zu,mh, as being"play-acting," or "hypocrisy," is another example of understanding zu,mh metaphorically. Onceagain, this kind of understanding fits in well with Jesus' criticisms of the Jewish religious leadershipin the first century--which was inclined to take such a matter as zu,mh exclusively in its literalmeaning, and concentrated on exactly how to deal with the passover sacrifice and its contact withleaven (as in Mishnah Pesachiym), but Jesus is much more concerned with the contaminatingeffects of the kind of perversion of character that occurs when people are devoid of sincerity andhonesty, and their religion becomes little more than a matter of “play-acting." See the article by D.Kellermann on #meªx in Theological Dictionary of the Old Testament IV, pp. 487-93.Fitzmyer notes that "'Leaven'...though often called 'yeast,' was actually old, sour doughwhich had been stored away (see Luke 13:21) and subjected to fermenting juices until it was tobe used in new dough as a rising agent (to make the new bread light)...The fermenting involvedsome corruption. Its all-pervasive effect was figuratively used in a good sense...as well as in abad sense (as here)..." (2, pp. 954-55)2517The (nominative feminine singular) noun u`po,krisij first meant in Herodotus simply an"answer," and then came to mean in Attic Greek "playing a part," as for example in the Greektragedies, with no sinister connotations, where individual actors could play a role either well orpoorly. But then, from this the noun came to describe a serious character flaw, that of "pretense,"and "outward show" of one kind of character, but beneath that outward show a quite different realperson; so that in Hellenistic Judaism u`po,krisij became an unquestionably evil thing, and this isthe meaning that is found throughout the New Testament. The noun is found in the LXX. SeeJob 34:30; 36:13, in both of which u`pokrith,j is used to translate chaneph, "Godless," "profane,""irreligious"; also the related passages 2 Maccabees 6:25 (along with verses 21 and 24; hereu`pokrith,j along with u`pokriqh/nai are used); Psalms of Solomon 4:6, 20; 4 Maccabees 6:15,(continued...)1219

2517(...continued)17 (same context as 2 Maccabees 6:25, the willing martyrdom of the old man Eleazar, also usingu`pokriqh/nai, meaning that he is unwilling to pretend that he is not an orthodox Jew; he is willingto die rather than to do such); Sirach 32:15 ("The one who seeks the law will be filled with it; butthe hypocrite will stumble at it") and 33:2 ("The wise will not hate the law, but the one who is hypocriticalabout it is like a boat in a storm.")Jesus lays the very serious charge against the religious leaders of the Jews in the firstcentury that they are "play-acting" in their religion. There is an emptiness, a "hollowness," a failureto be humbly penitent before God. There is the stubborn insistence that they know enough,with the accompanying unwillingness to listen for the truth of God. There is a proud self-righteousness,which covered over hearts that were greedy and unconcerned for the suffering and thepoor. This was the cancer that was eating away at the heart of Israel, and leading to its comingdestruction in 70 A.D. This is what Jesus is warning against in His teaching. As Nolland states,"The disciples are warned to avoid being influenced by the hypocrisy that is modeled by thosepharisees of whom Jesus is critical. However carefully it is hidden away, the hypocrisy of beingone thing in reality and another in public image cannot survive God's searching scrutiny at thetime of judgment." (2, p. 681)2518The last five words of verse 1, h[tij evsti.n u`po,krisij( tw/n Farisai,wn, "which is playacting,of the separatists," is read by P75, Vaticanus, L, Minuscule 1241, the Old Latin Manuscripte and the Sahidic Coptic. The words are read in a different word order, "of the separatists,which is play-acting," by P45, Sinaiticus, Alexandrinus, Ephraemi Rescriptus, Bezae, W,Theta, Psi, Families 1 and 13 of Minuscules, Minuscule 33, the "Majority Text," the Latin Vulgate,a part of the Old Latin witnesses, the Syriac tradition, the Bohairic Coptic, Marcion (2ndcentury A.D., according to Tertullian, who died after 220 A.D.) and Epiphanius of Constantia (whodied 403 A.D.), in an attempt to make Luke's text conform to that of the parallel texts in Mark 8:15 and Matthew 16:6. The change in word-order does not change the meaning of Luke.2519Fitzmyer entitles verses 2-9 "Exhortation to Fearless Confession." (2, p. 955) There isa parallel to Luke 12:2-9 at Matthew 10:26-33 and 6:26:10.26 Mh. ou=n fobhqh/te auvtou,j\ ouvde.n ga,r evstin kekalumme,non o] ouvk avpokalufqh,setaikai. krupto.n o] ouv gnwsqh,setaiÅ 10.27 o] le,gw u`mi/n evn th/| skoti,a| ei;pate evn tw/|fwti,( kai. o] eivj to. ou=j avkou,ete khru,xate evpi. tw/n dwma,twnÅ 10.28 kai. mh. fobei/sqe avpo.tw/n avpoktenno,ntwn to. sw/ma( th.n de. yuch.n mh. duname,nwn avpoktei/nai\ fobei/sqe de. ma/llonto.n duna,menon kai. yuch.n kai. sw/ma avpole,sai evn gee,nnh|Å 10.29 ouvci. du,o strouqi,a avssari,oupwlei/taiÈ kai. e]n evx auvtw/n ouv pesei/tai evpi. th.n gh/n a;neu tou/ patro.j u`mw/nÅ 10.30u`mw/n de. kai. ai` tri,cej th/j kefalh/j pa/sai hvriqmhme,nai eivsi,nÅ 10.31 mh. ou=n fobei/sqe\pollw/n strouqi,wn diafe,rete u`mei/jÅ 10.32 Pa/j ou=n o[stij o`mologh,sei evn evmoi. e;mprosqentw/n avnqrw,pwn( o`mologh,sw kavgw. evn auvtw/| e;mprosqen tou/ patro,j mou tou/ evn Îtoi/jÐouvranoi/j\ 10.33 o[stij dV a'n avrnh,shtai, me e;mprosqen tw/n avnqrw,pwn( avrnh,somai kavgw.auvto.n e;mprosqen tou/ patro,j mou tou/ evn Îtoi/jÐ ouvranoi/jÅ1220(continued...)

2519(...continued)10.26 Therefore do not fear them. For there is nothing having been covered up which willnot be uncovered, and hidden which will not be made known. 10.27 That which I say to you peoplein the darkness, speak in the light; and that which you are hearing in the ear, proclaim uponthe rooftops. 10.28 And do not be afraid of those who are killing the body, but are not able to destroythe innermost being; but even more (be afraid of) the One being able to destroy the innermostbeing and body in Valley of Hinnom. 10.29 Are not two tiny birds being sold for a coppercoin? And not one of them falls upon the earth without your Father. 10.30 But then even thehairs of (your) head have all been counted. 10.31 Therefore, do not be afraid: you people aresuperior to many tiny birds. 10.32 Therefore everyone who will confess (faith) in Me before thehuman beings, I, I also will confess (faith) in him before My Father, the One in [the] heavens.10.33 But then whoever may deny Me before the human beings, I, I also will deny him before MyFather, the One in [the] heavens.6.26 evmble,yate eivj ta. peteina. tou/ ouvranou/ o[ti ouv spei,rousin ouvde. qeri,zousin ouvde.suna,gousin eivj avpoqh,kaj( kai. o` path.r u`mw/n o` ouvra,nioj tre,fei auvta,\ ouvc u`mei/j ma/llondiafe,rete auvtw/nÈ6.26 You people, look at the birds of the heaven--that they don't plant (seed), nor harvest(crops), nor gather together into barns--and your Father, the Heavenly One, feeds them. Are notyou people far superior to them?We will point out the individual differences as we comment on each verse. But here wegive some overall observations concerning the comparison between the two passages as awhole. Matthew 10:26-33 contains some 137 words, while Luke 12:2-9 contains some 146words. It seems obvious that this material has been taken from "Q," i.e., from a second majorsource used by Luke and Matthew in addition to their primary source, Mark. The same order ofsubjects is followed by both--but each in its own way, with some marked differences. The Gospelwriters are themselves copyists of earlier written documents, but as the comparison of these twopassages makes abundantly clear, they are not mindless, exact copyists of the tradition, but rewordand re-state that tradition in ways that seem appropriate to them. The end result of this isthat we can no longer know exactly what Jesus said; we can know the kind of teaching He gave,His overall themes, His warnings and His hopes--but not the exact word for word sayings.For verse 2, as compared with Matthew 10:26, we note the following differences: Matthewbegins with the overall statement, "Therefore do not fear them," which is missing in Luke.Thus while Luke unites this teaching of Jesus with the warning against the hypocrisy or playactingof the separatists, for Matthew the teaching is part of the instructions to the twelve (thethentire 10 chapter of Matthew), instructing them not to be afraid of the opposition that theywill encounter in their mission. We think that Luke's setting is just as appropriate as that of Matthew.The fact that everything covered up or hidden is going to be made fully known is a verygood reason to refuse to be "play-actors." All masks are going to come off. The followers ofJesus must be willing to openly and publicly proclaim their loyalty to Jesus as the Christ!1221(continued...)

2520 2521 2522then, there is nothing having been covered up which will not be uncovered, and hidden2523 2524 2525which will not be made known. 12.3 Because whatever things you people said in the2519(...continued)Where Matthew has kekalumme,non, Luke has sugkekalumme,non evsti.n (with no differencein meaning). Otherwise, the two sayings are identical.2520The conjunctive particle de, "but then," is changed to the conjunction ga,r, "for," by Bezae,the Old Latin Manuscript a, the Sinaitic and Curetonian Syriac and the Harclean Syriac margin,in an attempt to make the text of Luke conform to that of Matthew 10:26. It is omitted bySinaiticus, Family 13 of Minuscules, Minuscule 565, a few other Greek manuscripts, the OldLatin Manuscript r1, some manuscripts of the Latin Vulgate and the Bohairic Coptic.2521The perfect passive participle sugkekalumme,non, "having been covered up," is changedto the shorter form without the prefix, kekalumme,non, with the same meaning, by P45, Sinaiticus,the first writer of Ephraemi Rescriptus and Minuscule 1241, in an effort to make Luke's textconform to that of Matthew 10:26.2522 The opening phrase of this statement of Jesus, Ouvde.n de. sugkekalumme,non evsti.n o]ouvk avpokalufqh,setai, "But then there is nothing that has been covered up that will not be uncovered,"raises the matter of "covering up" and "uncovering," both of which are very important forbiblical theology. Jesus taught that there is nothing that human beings can hide or cover up thatwill not be ultimately revealed openly. This is a basic truth for the Hebrew Bible--see Psalm 139:1-6,11-12.The phrase ouvk avpokalufqh,setai, "will not be uncovered," is changed by Bezae to readou, fanerwqh,setai, "will not be made manifest." This variant reading does not change the meaningof Jesus' teaching, but simply replaces the original verb with a synonym, a typical procedurefor the copyist of this manuscript, Bezae.2523The last phrase in this verse, kai. krupto.n o] ouv gnwsqh,setai, "and hidden which willnot be made known," is omitted by P45. We see no reason for this omission other than the probabilitythat the eye of this copyist skipped from the end of avpokalufqh,setai to the end of gnwsqh,setai,leaving out the intervening words.Nolland comments that "The hypocrisy of being one thing in private and another in publiccannot survive God's searching scrutiny at the time of judgment..." (2, p. 676) Disciples of Jesusneed to understand this, and never hide their faith because of opposition or ridicule in their surroundingworld. To do so will make them as guilty of hypocrisy as that of the separatists!2524Verse 3 compares with Matthew 10:27 as follows: for Matthew, the statement has todo with the responsibility of the twelve to proclaim upon the rooftops that which Jesus is saying tothem in private. For Luke, the statement has to do with private statements by the disciples themselves,in the darkness, in the ear, in the secret places, which will all be proclaimed in the light,upon the rooftops. The same saying of Jesus is being applied by the Gospel writers to their two(continued...)1222

darkness, will be heard in the light; and that which you people spoke in the ear in the secretplaces will be proclaimed upon the roof-tops. 25262527 2528 252912.4 But then I say to you people, to the friends of Mine, do not be afraid of those2530 2531who are killing the body, and after these things do not have anything more to do. 12.5 But2524(...continued)different contexts, resulting in a number of minor verbal differences. In addition, we have toreckon with the fact that Jesus probably taught the same thing on many different occasions andsettings.2525Fitzmyer translates the phrase avnqV w-n by "Accordingly..." The preposition avnti, means"instead of," "in place of," and can also mean "on behalf of,” or even “against.” BAGD (pp. 73-74)states that the phrase avnti. tou/to means "for this reason," and that the present phrase means "inreturn for which," or "because," or even "therefore." Perhaps it means "because of these things"in this passage. Nolland holds that here it means "Therefore..." (2, p. 677) The phrase occurs inthe Greek New Testament only here and Luke 1:20; 19:44; Acts 12:23; 2 Thessalonians 2:10.2526So, Jesus teaches, don't pretend to be something that you are not, for one day everythinghidden will be brought to the light. Don't whisper things in the dark, or in secret places,things that you think will be hidden and unknown, because one day your every word will be heardfully and openly. Be consistent in your words, and in your lives–not hypocrites!2527Luke 12:4-5 is to be compared with Matthew 10:28. Luke introduces this teaching ofJesus with the phrase, "But then I say to you people, the friends of Mine," which is missing inMatthew, where the statement is introduced by the conjunction kai, "and..." Where Matthew hasonly "but then the innermost being not being able to kill," Luke has "and after these things nothaving anything more to do." Where Matthew has "But then you people fear more the One beingable to destroy both the innermost being and body in Valley of Hinnom," Luke has "But then I willshow you people which One you should fear: fear the One Who, after killing, has authority to castinto the Valley of Hinnom." Luke ends this teaching of Jesus with the additional saying, "Yes, Isay to you people, fear this One.", which has no parallel in Matthew.2528This is the only place in the Synoptic Gospels where Jesus is depicted as addressingHis disciples as "My friends." Nolland comments that "Luke has added the fresh beginning here,'I say to you, My friends' (a small Johannine touch [compare John 15:13-15] or a Hellenisticflourish?)." (2, p. 677)2529The 2nd person plural aorist passive verb fobhqh/te, "be afraid," "fear," is changed toread ptohqh/te, "be terrified," "be alarmed," by P45 and Minuscule 700. The variant readingdoes not change the meaning of Jesus' teaching, but only substitutes a somewhat strongersynonym for the word found in the original.2530Nolland comments that "The supreme challenge to the profession of faith is the threat ofdeath. The Acts account knows of those who have paid the supreme cost in this manner." (2, p.678) It is to be remembered that the death involved here is that of martyrs, who die as a result of(continued...)1223

2532 2533then I will show you Whom you should fear: you should fear the One, Who after killing has2530(...continued)boldly confessing their faith publicly, in the context of the proclamation of the good news of thekingdom of God.2531The last half of this verse, kai. meta. tau/ta mh. evco,ntwn perisso,tero,n ti poih/sai,literally "and after these things not having more anything to do," is changed to read "...anythingmore to do" by L, Theta (see), Psi (see), Family 13 of Minuscules, Minuscules 33 (see), 892,1241, 1424 and some other Greek manuscripts. It is changed to read "and after these things notmore having anything to do" by Family 1 of Minuscules, Minuscules 700 and 2542. It is changedto read th.n de. yuch.n mh. duna,menwn avpoktei/nai mhde. ev,cw,nton perisso,n ti poih/sai, "butthen the innermost being not being able to kill, neither having anything more to do," by Bezae andMinuscule 157 (see), in an effort to make Luke's text correspond more closely to that of Matthew10:28. These variant readings indicate a difficulty with the original text, which has beenadjusted in these different ways, without changing the meaning of Luke.2532The repetition of the verb fobhqh/te in the original text is omitted by Sinaiticus, Bezae,a few other Greek manuscripts, the Old Latin Manuscript a and the Peshitta Syriac. This omissionmay have been caused by the eye of copyists skipping from the first occurrence to the second,or may be a deliberate correction of the original text, which does not need the repetition ofthe verb for the sense of the teaching of Jesus.2533Modern theologians have great difficulty with biblical statements such as this, whichstate that God "casts into Valley of Hinnom," or "kills." They sometimes reject such statements as"protological" in nature, and no longer acceptable for theology (so, Fitzmyer, 2, p. 959). However,the belief that God not only gives life but also takes life is basic for biblical theology, which rejects"dualism" in favor of "radical monotheism." See such passages as:Deuteronomy 32:39: "See now that I, even I, am He; there is no God beside Me. I kill and Imake alive; I wound and I heal; and no one can deliver from My hand";1 Samuel 2:6-7: "YHWH kills and brings to life; He brings down to the grave and raises up.YHWH makes poor and makes rich; He brings low, He also exalts";Isaiah 45:6b-7: "...I am YHWH, and there is no other. I form light and create darkness, I makewelfare and create disaster; I, YHWH, do all these things" (a powerful statement made incontrast to the Zoroastrian "dualism" of Cyrus' Persian religion);Job 1-2, where !j'F'h;, hassatan, "the satan,", “the adversary” (YHWH’s servant, in attendanceat His heavenly council) brings death and destruction upon Job's family, but only withGod's permission).Modern theologians want to confess God’s acts in the good things that happen, but refuseto see the hand of God in the bad things that happen. Biblical theology is not so naive.1224

2534 2535 2536 2537 2538power to cast into Valley of Hinnom. Yes, I say to you people, fear this One. 12.62534The infinitive verb evmbalei/n, "to cast (or 'throw') into," is changed to the shorter verbbalei/n, "to cast (or 'throw')," by P45, Bezae (with a different word-order), W and Marcion (2ndcentury A.D., according to Tertullian, who died after 220 A.D., Epiphanius of Constantia, who died403 A.D., and Clement of Alexandria, who died before 215 A.D.; in Ex Theodoto). The change tothe shorter form of the verb makes no difference for the teaching of Jesus, since the verb is followedby the preposition eivj, "into."2535Here Luke includes a word used by Jesus, th.n ge,ennan, ten geennan, which we aretranslating as “the Valley of Hinnom." This word would hardly be understood by Luke's intendedaudience in Rome, leading them to call for clarification. It obviously means that following thedeath of the physical body, God has power to inflict further disastrous consequences--but whatthat consists of is not made clear by this warning.See the following passage from Mark 9:43-47, which makes the meaning much clearer:"And if your hand should entrap you, cut it off. It is better for you to enter into the life crippled,than having the two hands, to go away into the Valley of Hinnom, into the inextinguishable fire.And if your foot entraps you, cut it off. It is better for you to enter into the life lame, than havingthe two feet, to be thrown into the Valley of Hinnom. And if your eye should entrap you, throw itout. It is better for you to enter into the Kingdom of God one-eyed, than having the two eyes, tobe thrown into the Valley of Hinnom, where 'their worm doesn't die, and the fire is not put out'."It is obvious from this terrifying warning, that the "Valley of Hinnom" means a place ofpunishment following physical death, characterized by "inextingushable fire," where wormscontinually feed upon the rotting corpses, and the fire is not put out--a terrifying thought thatreminds us of Dante’s Inferno or Milton’s Paradise Lost.Gilmour comments that "A medieval commentator on the Psalms (Kimchi, about A.D.1200) says that Gehenna ['Valley of Hinnom'] was used as a garbage dump for Jerusalem andthat a fire burned there constantly. Many modern scholars accept this statement without question,but there is no early evidence for fires in the valley except those connected with the Molechcult." (P. 222)What does Jesus mean by the accusative noun th.n ge,ennan, "the Valley of Hinnom"?This word in Greek has been taken over and shortened from the Hebrew, ~NO=hi-ynEb. ygE, gebeney hinnom, "Valley of Hinnom's Sons," the small valley running from west to east on thesouth side of Jerusalem, emptying into the Kedron Valley. As far as biblical literature is concerned,this exact word th.n ge,ennan first appears in the language of Jesus (Nolland commentsthat "There are no known Jewish uses of the term that definitely predate the Gospel uses" 2, p.678).It occurs twelve times in the New Testament, eleven times in sayings of Jesus (seeMatthew 5:22, 29, 30; 10:28; 18:9 (in each of which English translations have “hell”; parallel to1225(continued...)

2535(...continued)Mark 9); 23:15, 33 (both translated by “hell” in English translations); Mark 9:43, 45, 47 (same);Luke 12:5 (here; same in English translations), and then once in Jacob ("James") 3:6 (same).But in the Jewish Bible, the "Valley of Hinnom's Son / Sons" was the notorious placewhere Judah's Kings Ahaz and Manasseh had participated in the fertility worship of the pagangods Baal and Molech (probably meaning the “Queen of Heaven,” changed by Jewish writers intoa “bad word”), even going so far as to offer up their children as sacrifices to the Mother Goddess(see 2 Kings 23:10 (English translations have “Valley of the son of Hinnom”); 2 Chronicles 28:3;33:6 (same); Jeremiah 7:31-33 (same; a new name will be given to Valley of Son of Hinnom,“Valley of Slaughter”); 19:1-6 (same) and 32:35 (same, without “Valley of Slaughter”).Jesus shortened this name, and used it in His teaching as a symbol for apostasy from God,that brings upon itself much greater consequences than simply physical death. By its use, Jesusemphatically warns the people of His day that it is possible them, even in this later generation tobe guilty of the same offense as Kings Ahaz and Manasseh--to so turn away from Almighty Godas to sacrifice their families and their countries as a consequence. It means being "cast into theValley of Slaughter” following the death of the body. Indeed, for the spokesperson Jeremiah, aswell as for Kings and Chronicles, what happened in the Valley of the Sons of Hinnom was thedirect cause of not only the destruction of Israel's precious royal children, but also the destructionof Jerusalem and its temple, and the nation's being carried away into Babylonian captivity (from586-536 B.C.). Jesus warns that a similar “reenactment of history” is on the verge of occurring inthe first century! And history proved Jesus to be absolutely correct–when the Roman armies ofVespasian and Titus conquered Israel and destroyed Jerusalem and its temple in 70 A.D., withinthe lifetimes of many of those who heard Jesus’ words.What Jesus means is that this biblical story of apostasy and destruction isn't just an ancientstory of the consequences of apostasy from the living God--not at all. It is a present possibility,which confronted every one of His hearers in first-century Israel. They too could be guilty ofso turning away from a living relationship with God as to destroy their families and their nation.They could destroy all hope for the future, both for themselves and for their loved ones. In fact,the failure of first-century Israel and its leaders to accept Jesus and His teaching (concerning theway to peace) was rapidly leading to a repetition of that terrible disaster that occurred in 587 / 586B.C., and that we know today actually happened in 70 A.D., as the Romans (the new Babylonians)destroyed the city of Jerusalem and its temple. The ancient Jews killed their own preciouschildren in the worship of Molech; the first-century Jews were in the process of rejecting andmurdering God's (and Israel’s) Own Son, in order to protect and preserve their religious privilegesand status, and the consequence would be the terrifying destruction of their families, their city,and their temple in 70 A.D.Jesus' language must be understood in this symbolical, spiritual way, rooted in Israel'shistory--and must not be taken crudely, and literally. Jesus isn't saying that the literal Valley ofHinnom just to the south of Jerusalem is going to become the geographical location of "Hell" atthe end of time (although this is the way the word has been understood in "Bible-belt theology).No, He is taking that valley, with all of its terrifying memories of infant sacrifices, and the "tophet"(the graveyard for Israelite children sacrificed to the pagan god Molech) built there, along with the(continued...)1226

2535(...continued)terrible divine judgment upon Judah that followed as a result, and He is making it into a graphicsymbol for what is happening to first-century Israel because of its rejection of God's message thatHe was delivering to them.Jesus is not "drawing a road-map" of the world to come, or giving his disciples a "geographylesson" concerning the world beyond the grave, although His language has been used inthis way by numerous Jewish and Christian writers in succeeding centuries, who have changedHis language from “Valley of the Son / Sons of Hinnom” into “hell,” and have graphically pictured"tours of hell"--see Martha Himmelfarb's Tours of Hell, An Apocalyptic Form in Jewish andChristian Literature (Fortress Press, Philadelphia, 1983).Later popular authors such as Dante and Milton have taken advantage of this tradition topicture in agonizing detail the various levels of hell (just as Michelangelo’s drawings in the SistineChapel do)--but all of this is foreign to Jesus, and can only be derived from His teaching through acrude literalism in understanding, and through reading much into His statements (especially in thecomparison / parable of the “Rich Man and Lazarus,” Luke 17:19-31), refusing to take them asthe shocking hyperboles that they are intended to be, warning the wealthy Jewish aristocrats oftheir future destruction because of their unconcern for the poor people at their gates.Jesus is using highly symbolical language, rooted in the Jewish Bible's story of God'srelationship with His people, to impress upon His hearers the gravity of the choice which Hisgeneration was making. In confronting Jesus, and His call to share in His universal mission ofseeking, saving love, first-century Israel was being confronted with the ultimate decision betweenlife and death for themselves, their children, and their nation–between a joyful world-wide missionto and acceptance of the nations, and the “Valley of Hinnom”–“Valley of Slaughter”–destruction ofthemselves and their temple!To accept the call of Jesus, and to take His mission and ministry upon themselves, wouldbe to choose life, eternal life; it would mean their entry into the kingdom of God which knows noend, and it would mean their entering into a mission of mercy and the proclamation of good newsto everyone possible in their world, including their Roman occupiers. But to reject God's call inJesus, and to work against that mission, speaking crudely concerning the Spirit (or "Finger ofGod") that was present in that ministry, rather than sharing in it, was to choose the very worst fatepossible for Israel--something far worse than physical death. It would result in their bringing downdestruction upon themselves, their children, and their nation--just like Kings Ahaz and Manassehdid to Judah in the sixth century B.C.But to turn that warning into a roadmap of the future, to be used in depicting an “eternalhell,” with God being in charge of an eternal concentration came and crematorium far worse thananything Hitler ever imagined, is not only mistaken but terribly wrong. The church has done this inorder to “scare the hell” out of people–but such scare tactics are illegitimate, and turn God intoMonster instead of the God of Judgment and Mercy and Love that He truly is–as Jesus goes onto explain as He speaks about God’s care for the tiniest bird, which means we can certainly trustin God’s care for us!1227

2539 2540Are not five tiny birds being sold for two copper coins? And not one of them is being2541forgotten before the God. 12.7 But rather, even the hairs of your head have all been2536 ndThe 2 person plural aorist imperative verb fobh,qhte, "you people should fear," ischanged to the aorist passive infinitive fobhqh/nai, "to fear," by P45. This variant does notchange the meaning of Jesus' teaching, but is of the nature of grammatical correction on the partof this early copyist. Jesus, Who teaches the unfathomable love of God for His every creature,still warns that we should fear the God Who destroyed ancient Israel because of her murder ofinnocent children and disobedience to God, resulting in the fiery destruction of Jerusalem and itstemple. We ought to be afraid of reduplicating that terrible mistake! The God Who loves us, isalso the God Who judges and destroys unrepented human wickedness!2537As Nolland comments, "It is God Who should be feared, rather than those whose hostilityin the present might tempt one to disown discipleship. The hostility of such people can do nomore than take your life; God can do that, but beyond death He can consign to fearsome judgment."(2, p. 681)2538Luke 12:6-7 is to be compared with Matthew 10:29-31. Where Luke has five smallbirds being sold for two copper coins, Matthew has two such birds being sold for a copper coin.Where Luke has "and not one of them is forgotten before the God," Matthew has "not one ofthem falls upon the earth without the Father of yours." The rest of the statements are almostidentical in the two Gospels, though with minor differences.Marshall comments that the word strouqi,a, commonly translated "sparrows," here means"any small bird used for food, since sparrows were not in fact eaten." (P. 514)2539The 3rd person plural present passive verb pwlou/ntai, "they are being sold," is read byP75, Sinaiticus, Vaticanus, Theta, Psi, Family 13 of Minuscules, Minuscules 892, 1241, 2542and a few other Greek manuscripts. It is changed to the 3rd person singular present passiveverb, pwlei/tai, "it is being sold," by P45, Bezae, L, W, Uncial Manuscript 070, Family 1 ofMinuscules, Minuscule 33 and the "Majority Text," in an effort to make Luke's text conform tothat of Matthew 10:29. Evidently the singular verb involves taking the "five tiny birds" as a group,sold for one price. The change in reading makes very little difference for the meaning of Jesus'teaching, which is that the price of those tiny birds is very cheap–but still not one of them isforgotten by God!2540The Greek phrase avssari,wn du,o, which we have translated "two copper coins," involvesthe Latin loan-word, assarius, which BAGD says was a "Roman copper coin, worth aboutone-sixteenth of a denarius..." (P. 117) The worth of such a small bird, considered good for eatingby the poor people, would mean an average day's wage could purchase some 40 such birds.That means, they aren’t worth much at all–but still God remembers them!2541See the article on strouqi,on by Otto Bauerfeind in Theological Dictionary of the NewTestament 7, pp. 730-32, who states that these birds played "...a role in economic life...Theywere a threat to crops...[but] their flesh was also regarded as good food well worth the price...lnthe New Testament strouqi,on occurs only...in Matthew 10:29-31 and Luke 12:6-7...The rabbis(continued...)1228

Son of the Person, it will be forgiven to him. But then for the one speaking sacrilegiously of the2548(...continued)Manuscript e, the Sinaitic Syriac and a few manuscripts of the Bohairic Coptic. The omission mayhave been caused by the eye of the copyist(s) skipping from the ending of verse 8, tou/ qeou/, tothe ending of verse 9, tou/ qeou, and thereby omitting the material in between.Nolland comments that “Not hypocrisy [game-playing] but a clear acknowledgment beforeothers of one's allegiance to the Son of Man is called for. He who owns is owned: the Son ofMan will do in heaven in relation to you what you are prepared to do on earth in relation to Him."(2, p. 681)2549Luke 12:10 has parallels in Mark 3:28-30 and Matthew 12:31-32.Mark 3:28-30, VAmh.n le,gw u`mi/n o[ti pa,nta avfeqh,setai toi/j uiòi/j tw/n avnqrw,pwn ta.a`marth,mata kai. ai` blasfhmi,ai o[sa eva.n blasfhmh,swsin\ 3.29 o]j dV a'n blasfhmh,sh| eivj to.pneu/ma to. a[gion( ouvk e;cei a;fesin eivj to.n aivw/na( avlla. e;noco,j evstin aivwni,ou a`marth,matojÅ3.30 o[ti e;legon\ pneu/ma avka,qarton e;ceiÅ3.28 Truly I say to you people that, Everything will be forgiven to the children of the people--themissings-of-the-mark and the sacrilegious statements, whatever they may say sacrilegiously.3.29 But then, whoever may speak sacrilegiously against the Spirit, the Set-apart One,does not have forgiveness into the long-lasting time, but rather, is liable for a long-Iasting missingof the mark ('sin'). 3.30 Because they were saying, He has an unclean spirit.Matthew 12:31-32 Dia. tou/to le,gw u`mi/n( pa/sa a`marti,a kai. blasfhmi,a avfeqh,setaitoi/j avnqrw,poij( h` de. tou/ pneu,matoj blasfhmi,a ouvk avfeqh,setaiÅ 12.32 kai. o]j eva.n ei;ph|lo,gon kata. tou/ ui`ou/ tou/ avnqrw,pou( avfeqh,setai auvtw/|\ o]j dV a'n ei;ph| kata. tou/ pneu,matojtou/ a`gi,ou( ouvk avfeqh,setai auvtw/ | ou;te evn tou,tw| tw/| aivw/ni ou;te evn tw/ | me,llontiÅ12.31 For this reason I say to you people, every missing-of-the mark and sacrilegiousstatement will be forgiven to the people; but then a sacrilegious statement (concerning) the Spiritwill not be forgiven. 12.32 And whoever may speak a word against the Son of the Person, it willbe forgiven to him. But then whoever shall speak against the Spirit, the Set-apart One, it will notbe forgiven to him, neither in this age, nor in the coming (age).Mark's statement contains 43 words; Matthew's contains 51 words; Luke's contains only21 words. Here again, both Luke and Matthew are following their main source-document, Mark.In both Mark and Matthew, the saying comes in the context of the charge made by the separatists("pharisees") that His casting out demons is done by the power of Beelzebul, i.e., by demonicpower. Luke separates the saying from that context (which is found earlier in Luke at 11:14-23),and makes it simply one of a number of sayings of Jesus gathered together in this place, followingHis sharp criticisms of the separatists and their lawyers. We think that Luke has done an excellentjob of summarizing the saying of Jesus as found in Mark, using half the words, but giving thegist of the saying.1231

2550 2551Spirit, the Set-apart One, it will not be forgiven. 12.11 But then when they may bring2550The last half of verse10, tw/| de. eivj to. a[gion pneu/ma blasfhmh,santi ouvk avfeqhsetai,"but then to the one speaking sacrilegiously against (or 'into') the Set-apart Spirit, it will notbe forgiven," is omitted by Minuscule 579. It is changed to read eivj de. to. pneu/ma to. a[gionouvk avfeqh,setai auvtw/ | ouv ,te evn tw|/ aivw/ni tou/to ouv ,te evn tw|/ me,llonti, "but then (the one)against (or 'into') the Set-apart Spirit speaking sacrilegiously it will not be forgiven to him either inthis age nor in the coming (age)," by Bezae, the Old Latin Manuscripts c (see) and e (see), in anattempt to make Luke's text conform more closely to that of Matthew 12:32. This variant readingmakes Jesus' warning even more stringent, but no more so than does Matthew, which impliesthat there is not only forgiveness in "this age," but also in the "coming age"--only no forgiveness atall for this missing-of-the-mark.Nolland comments that "The first half of the text [verse 10], with its declaration of universalforgiveness, has been the more readily conceded to the historical Jesus, while the second negativehalf has been given various early church settings. But the paradox of the whole, along withthe extremity of both halves, fits the historical Jesus rather better than the early church." (2, p.676) We think this comment is correct, and that the New Testament's picture of the teaching ofJesus (and His followers) consistently holds these two teachings in tension--that of infinite grace,and infinite demand, the truth of divine mercy and divine judgment–just as true in the HebrewBible!Nolland adds that "Loevestam (Spiritus blasphemia [pp. 35-43]) has shown how the languageof blasphemy / speaking against the Holy Spirit is a natural development from the Old Testamentand later Jewish reflection on the failure of the Israelites at the time of the exodus fromEgypt (on the Spirit, see especially Isaiah 63:10 and perhaps Psalm 106:32-33). What is in viewis not a matter of blasphemous speech, but rather the denial or rejection of the manifest savingintervention of God on behalf of His People (the use of Holy Spirit here is akin to that of 'finger ofGod in 11:20)...The one who hardens himself or herself against what God is doing as He acts tosave places himself or herself beyond the reach of God's present dispensation of...forgiveness."(2, pp. 679-80) We are thankful to Loevestam and Nolland for this insight, and think that it clarifiesa very difficult problem concerning “blaspheming (or 'speaking sacrilegiously against) the SetapartSpirit.” Here we look at Isaiah 63:7-10:63.7 YHWH's steadfast goodnesses I will remember--praises of YHWH--according to all which YHWH dealt with us,and (the) great goodness to Israel's House, with which He dealt with them,according (to) His compassions, and according to His great steadfast goodnesses.63.8 And He said, Surely My people (are) they--children--they will not deal falsely--and He became to them for a Savior.63.9 In all their distress, He was not an enemy;and (the) messenger / angel of His presence saved them.In His love and in His mercy He dealt with them,and He lifted them (up), and carried them all the days of long-Iasting time.63.10 And they rebelled, and they pained (or, 'grieved') His Set-apart Spirit.1232(continued...)

2550(...continued)And He turned against them as an Enemy;He fought against them.This is a fascinating text, unusual especially for its affirmations concerning YHWH's "Spirit"that saved His people (compare Psalm 51), and its sharp contrast between YHWH's steadfastgoodness, compassion, love, mercy, and saving presence, with His turning to become His people'sEnemy, because of their "grieving" His Set-apart Spirit. There can be no doubt concerningits overall teaching--it is that the great God of love and mercy, YHWH, Who saves through HisSpirit, will turn and become His Own people's Enemy, when they rebel against Him. This is importantbackground for the teaching of Jesus concerning "blaspheming" or "speaking sacrilegiouslyagainst" the Set-apart Spirit.Where the Hebrew text uses the verb Av=d>q' x;Wrå-ta, WbßC.[iw>, we(itstsebhu )eth ruachqodhsho, "they ‘hurt,’ ‘they pained,’ ‘they grieved’ His Set-apart Spirit,” the Greek translates byparw,xunan, "they provoked," "they irritated." Compare the exhortation of Ephesians 4:30, kai.mh. lupei/te to. pneu/ma to. a[gion tou/ qeou/, "and do not grieve the Spirit, the Set-apart one of theGod." Compare Psalm 56:6.See the article on blasfhme,w by H. W. Beyer in Theological Dictionary of the NewTestament 1, pp. 621-25. In classical Greek, blasfhme,w means "abusive speech" over againsteuvfhme,w, "speaking well of..." It means "the strongest form of 'personal mockery' and calumniation[‘slander’]." (P. 621) In the LXX, the verbs closest to blasfhme,w are ovneidi,zein and paroxu,nein.Blasfhme,w implies "human arrogance with its implied depreciation of God." (P.622) "Inthe New Testament the concept of blasphemy is controlled throughout by the thought of violationof the power and majesty of God." (Ibid.)Here in Luke 12:10, Jesus teaches that for Israel, to whom He has been sent as a "Savior,"to speak maliciously against Him personally can be forgiven, but to speak abusively of theSpirit of God that is at work in the world, bringing salvation and forgiveness, is not forgivable. InHim and His ministry, God's Spirit was actively at work, bringing salvation to Israel--and to rejectthat movement of the Spirit of God as evil, meant that Israel was separating itself from the onlyhope for forgiveness and salvation, and bringing their nation into the “Valley of the Son / Sons ofHinnom.”Nolland, in commenting on this, suggests different possibilities of understanding: "Lukemay want here to distinguish such human failure as that of Peter's in 22:57 from a persistenthardening of oneself against what God is doing / has done in the ministry of Jesus...Luke couldbe distinguishing a pre- and post-easter situation (compare Acts 5:32; 3:17): rejection of Jesusin His historical ministry is forgivable, but not the rejection of the Spirit in and through the presentwitness of Christians...Luke may distinguish between the situation of a Christian who has receivedthe Holy Spirit and someone who has yet to be convinced of the truth of the Christian message1233(continued...)

2550(...continued)...Not (yet) believing is forgivable, but apostasy, where the known experience of salvation throughthe Spirit is repudiated, is not..." (2, p. 680)We think any genuine understanding of Jesus' words must be taken in terms of first-centuryIsrael, and its rejection of the movement of the Spirit in His message and what He was doingfor Israel's salvation.Nolland states that "We should have in mind the exodus from Egypt. Involved here is thedenial or rejection of the presence of God in His saving power, when this presence is plain for allwho are prepared to see. In the wilderness wanderings, the Israelites were guilty of such a response.Now, in connection with what God has done through Jesus, the same possibility standsopen. And [those] who harden [themselves] against what God is doing as He acts to save, place[themselves] beyond the reach of God's present gift of nothing less than that very forgiveness forwhich one might hope on judgment day." (2, p. 681)We remember how many of the Jews in Egypt questioned and reviled Moses as he beganhis work of delivering them from bondage. That was one thing. But after God's "Finger" had beenseen in the plagues that came on Egypt, and Israel had been brought safely through the Sea ofReeds, delivered from the murderous wrath of Pharaoh, experienced the divine provision in thewilderness, and witnessed the divine Self-revelation at Mount Sinai--then, to rebel, questioningand doubting Moses, refusing to acknowledge the divine presence and salvation, was quiteanother thing--Ieading to YHWH's becoming Israel's Enemy instead of her Savior, resulting inIsrael's punishment.Something similar was happening in first-century Israel. God was present with them inJesus, seeking to bring them salvation, to lead Israel into the way of peace. To question Jesus,or speak sacrilegiously concerning Him, was one thing. But to see His mighty acts of healing, andforgiveness, and the obvious presence of the Spirit--the "Finger of God" at work through Him, wasanother thing. It would mean rejecting the divine movement of salvation, rejecting what God wasaccomplishing for His people through Jesus--and would result in losing that forgiveness and salvation,causing God to turn and become their Enemy once again, as they descended into the“Valley of the Son / Sons of Hinnom,” and the destruction of both their nation and their temple inthe Roman invasion of 70 A.D.2551Luke 12:11-12 has parallels at Mark 13:11 and Matthew 10:19-20. Luke has a secondstatement parallel to this one at 21:14-15, and there is a similar statement at John 14:26.Mark 13:11 kai. o[tan a;gwsin u`ma/j paradido,ntej( mh. promerimna/te ti, lalh,shte( avllVo] eva.n doqh/| u`mi/n evn evkei,nh| th/| w[ra| tou/to lalei/te\ ouv ga,r evste u`mei/j oi` lalou/ntej avlla. to.pneu/ma to. a[gionÅAnd when they may lead you people (away), handing you over, don't be anxious beforehandwhat you should say; but rather, whatever may be given to you in that hour, speak this--for itis not you people who are the ones speaking, but rather the Set-apart Spirit.1234(continued...)

2551(...continued)Matthew 10:19 o[tan de. paradw/sin u`ma/j( mh. merimnh,shte pw/j h' ti, lalh,shte\ doqh,-setai ga.r u`mi/n evn evkei,nh| th/ | w[ra| ti, lalh,shte\ 10.20 ouv ga.r u`mei/j evste oi` lalou/ntejavlla. to. pneu/ma tou/ patro.j u`mw/n to. lalou/n evn u`mi/nÅBut then when they hand you people over, don't be anxious how or what you should say.For it will be given to you people in that hour what you shall say. For you people are not the onesspeaking, but rather, the Spirit of your Father, the One speaking in you people.Comparing these three passages, it seems obvious that both Luke and Matthew arefollowing their major source document, Mark; but Matthew has been much more dependent onthat source than has Luke, who has freely changed the wording, although not the basic meaning.Mark is the shortest, with 31 words, while both Luke and Matthew have 35 words each. The lastsentence in Mark 13:11c and in Matthew 10:20 has no parallel in Luke. Here Matthew followsMark, very closely, but adds the phrase "(the Spirit) of your Father, the One speaking in you people,"where Mark has only "(the Spirit), the Set-apart One."Instead of Mark's "when they lead you people away," and Matthew's "When they handyou people over," Luke has "But then when they bring you people in, before the religious gatheringsand the rulers and the authorities," a fuller and more explicit description of the kind of officialpersecution and trials awaiting the disciples of Jesus, which would be readily understood byLuke’s intended Roman reader/s. Luke adds to the statement of Jesus the verb avpologh,shsqe,meaning literally "you should reason in defense," a verb not used in the other Gospels, but whichfits in with our understanding of the overall purpose of both Luke and Acts, as a two-volume apologeticaldefense of the Christian movement. Luke joins with Mark / Matthew in holding thatJesus taught His disciples that the Set-apart Spirit would be with them in their times of trial andpersecution, teaching them both in their reasoning and in their speaking.Luke 21:14-15 qe,te ou=n evn tai/j kardi,aij u`mw/n mh. promeleta/n avpologhqh/nai\ 21.15evgw. ga.r dw,sw u`mi/n sto,ma kai. sofi,an h-| ouv dunh,sontai avntisth/nai h' avnteipei/n a[pantejoi` avntikei,menoi u`mi/nÅTherefore set (it) in your hearts, not to practice beforehand to give reasoned defense; for I,I will give to you people a mouth and wisdom, which they will not be able to withstand, or contradict,all the ones opposing you people.John 14:26 o` de. para,klhtoj( to. pneu/ma to. a[gion( o] pe,myei o` path.r evn tw/| ovno,mati,mou( evkei/noj u`ma/j dida,xei pa,nta kai. u`pomnh,sei u`ma/j pa,nta a] ei=pon u`mi/n Îevgw,ÐÅBut then the Helper, the Spirit, the Set-apart One, Which the Father will send in My name,that One will teach you people all things, and will remind you people (of) all things that [I], I spoketo you.1235(continued...)

2552 2553 2554you people before the gathering places and the rulers and the authorities, do not worry2555 2556how or what you should reason in defense, or what you should say. 12.12 For the Set-2551(...continued)Nolland comments that "For the idiom of the Holy Spirit 'teaching,' Luke may be influencedby a strand of tradition shared with John..." (P. 681)2552The preposition evpi, "before," or "upon," is changed to the preposition eivj, "into," bySinaiticus, Bezae, Families 1 and 13 of Minuscules, Minuscules 579, 700, 1241, 2542, a fewother Greek manuscripts, the Latin Vulgate, a part of the Old Latin witnesses and Clement ofAlexandria (who died before 215 A.D.). This variant does not change the meaning of Jesus'statement, but is simply a matter of improving on the grammar of the original text.2553The phrase sunagwga.j kai. ta.j avrca.j, "gathering places and the rulers," has the wordorderchanged to "rulers and the gathering-places," by P45, which does not change the meaningof Luke in the least.2554The aorist imperative verb merimnh,shte, "(don't) you people worry," is read by P75, Sinaiticus,Vaticanus, L, Q, Theta, Psi, Uncial Manuscript 070, Families 1 and 13 of Minuscules,Minuscules 33, 579, 700, 892, 1241, 2542, a few other Greek manuscripts and Origen of Alexandria(who died 254 A.D.). It is changed to the present imperative, merimna,te with the samemeaning, by Alexandrinus, W and the "Majority Text." It is changed to read pronerimna,te,"(don't) you people worry beforehand," in order to make Luke's text conform more closely to thetext of Mark 13:11, by Bezae and Clement of Alexandria (who died before 215 A.D.). The variantreadings do not change the meaning of Jesus' teaching according to Luke.Nolland comments that "The worry envisaged here will be about the preservation of one'slife in this situation of threat...Such a concern about one's life is both wrong in itself and a denialof God's care and of His control over the situation." (2, pp. 680-81)2555The phrase pw/j h' ti, "how or what?" is changed to read simply pw/j "how?" by Bezae,a few other Greek manuscripts, a majority of the Old Latin witnesses, the Curetonian Syriac, thePeshitta Syriac, Clement of Alexandria (who died before 215 A.D.) and Origen of Alexandria (whodied 254 A.D.). It is changed to read simply ti, "what?" by the Old Latin Manuscript r1 and theSinaitic Syriac. These variants do not change the meaning of Luke.2556Here Luke uses the verb avpologh,shsqe, "you should reason in defense," which isfound ten times in the Greek New Testament, eight of which are in Luke I Acts: Luke 12:11(here); 21:14; Acts 19:33; 24:10; 25:8; 26:1, 2, 24. Outside these passages, the verb is found atRomans 2:15 and 2 Corinthians 12:19.We think that this very document, Luke, along with its companion volume Acts, constitutethe first and greatest of the written “reasoned defenses" of the Christian movement, and we imaginetheir author as considering himself guided by the Spirit in writing these classic documents. Inour opinion, there simply is no greater “apologetic” work defending the Christian movement than(continued...)1236

apart Spirit will teach you people in that very hour the things it is necessary to say. 25572556(...continued)these two documents!2557Nolland comments that in verses 11-12 “it is anticipated that making the Christian confessionmay make one vulnerable to both Jewish and Roman 'justice.' The worrying in view hereis that concerned with the preservation of one's life and well-being in such a situation of threat(compare 8:14; 9:24; 12:22-26). This kind of concern about one's life is wrong in itself, and is adenial both of God's care and of His control over the situation. The temptation is to repudiateone's Christian stance, but the Holy Spirit Himself will in such times of crisis convince the truedisciple of the need for faithful confession. Not to follow His promptings is potentially to move intothe realm of blasphemy against the Holy Spirit; but the failure of Peter in 22:54-62 reminds us thatit is settled repudiation, and not a temporary lapse into temptation, that should be labeled with thisharsh language." (2, p. 682)We think that the warning applies to the Nation of Israel as a whole in rejecting Jesus, andthe movement of the Spirit in Him and His message--not to such incidents as that of Peter in amoment of extreme fear.Let the Roman officials who read Luke's reasoned defense of the Christian movementunderstand this. This is no movement of rebellion against Rome, but rather is a movement dedicatedto truth and openness, opposed to insincerity and play-acting ("hypocrisy"). It is a movementthat speaks its religious convictions boldly and openly, even in the face of death. This is itsonly weapon, its only power--the convicting power of truth.In fact, this is the nature of this very two-fold document, Luke-Acts. It is an open, frankstatement of the nature of the Christian movement and its leaders. It leaves nothing hidden,nothing secret, but tells the truth about Jesus and His followers, their ministry and their motivations.If the judge / judges in Rome will only read this material carefully, they will come to a fullunderstanding of the nature of this movement, and see that there is nothing criminal or worthy ofpunishment in this movement, or in its leaders. There is nothing in Jesus Christ, or in Hisrepresentatives such as Paul that Rome should be afraid of!1237

THE RIGHT ATTITUDE TOWARDS MONEYLuke 12:13-34, Greek Text with Translation12.13 Ei=pen de, tij evk tou/ o;clou auvtw/ |\ dida,skale( eivpe. tw/| avdelfw/ | mou meri,sasqaimetV evmou/ th.n klhronomi,anÅ 12.14 o` de. ei=pen auvtw/ |\ a;nqrwpe( ti,j me kate,sthsen krith.n h'meristh.n evfV u`ma/jÈ 12.15 ei=pen de. pro.j auvtou,j\ o`ra/te kai. fula,ssesqe avpo. pa,shjpleonexi,aj( o[ti ouvk evn tw/| perisseu,ein tini. h` zwh. auvtou/ evstin evk tw/n u`parco,ntwn auvtw/|Å12.13 But then a certain one out of the crowd said to him, “Teacher, speak to the brotherof mine, to divide with me the inheritance.” 12.14 But then he said to him, “O person, whoappointed me a judge or an executor over your estates?” 12.15 And then he said to them,“Watch, and guard yourselves from all desire for more and more, because one’s life is not (amatter of) abundance of possessions.”12.16 Ei=pen de. parabolh.n pro.j auvtou.j le,gwn\ avnqrw,pou tino.j plousi,ou euvfo,rhsenh` cw,raÅ 12.17 kai. dielogi,zeto evn e`autw/| le,gwn\ ti, poih,sw( o[ti ouvk e;cw pou/ suna,xw tou.jkarpou,j mouÈ 12.18 kai. ei=pen\ tou/to poih,sw( kaqelw/ mou ta.j avpoqh,kaj kai. mei,zonajoivkodomh,sw kai. suna,xw evkei/ pa,nta to.n si/ton kai. ta. avgaqa, mou 12.19 kai. evrw/ th/| yuch/|mou( yuch,( e;ceij polla. avgaqa. kei,mena eivj e;th polla,\ avnapau,ou( fa,ge( pi,e( euvfrai,nouÅ12.20 ei=pen de. auvtw/| o` qeo,j\ a;frwn( tau,th| th/| nukti. th.n yuch,n sou avpaitou/sin avpo. sou/\a] de. h`toi,masaj( ti,ni e;staiÈ 12.21 ou[twj o` qhsauri,zwn e`autw/| kai. mh. eivj qeo.n ploutw/nÅ12.16 But then he spoke a comparison / parable to them saying, The field of a certainwealthy person was fruitful. 12.17 And he was reasoning in himself saying, What should I do?Because I do not have anywhere I will gather together the fruits of mine? 12.18 And he said,This I will do–I will tear down the barns of mine, and I will build greater ones; and I will gathertogether there all the grain and the goods of mine. 12.19 And I will say to the innermost being ofmine, Innermost being, you have many good things laid up for many years; be at rest, eat, drink,enjoy yourself. 12.20 But then the God said to him, Foolish person, on this (very) night they aredemanding your innermost being from you; but then the things you prepared, to whom will theybe(long)? 12.21 So it is–(for) the one storing up treasure for himself, and not being rich towardGod.12.22 Ei=pen de. pro.j tou.j maqhta.j Îauvtou/Ð\ dia. tou/to le,gw u`mi/n\ mh. merimna/te th/|yuch/| ti, fa,ghte( mhde. tw/ | sw,mati ti, evndu,shsqeÅ 12.23 h` ga.r yuch. plei/o,n evstin th/jtrofh/j kai. to. sw/ma tou/ evndu,matojÅ 12.24 katanoh,sate tou.j ko,rakaj o[ti ouv spei,rousinouvde. qeri,zousin( oi-j ouvk e;stin tamei/on ouvde. avpoqh,kh( kai. o` qeo.j tre,fei auvtou,j\ po,sw|ma/llon u`mei/j diafe,rete tw/n peteinw/nÅ 12.25 ti,j de. evx u`mw/n merimnw/n du,natai evpi. th.nh`liki,an auvtou/ prosqei/nai ph/cunÈ 12.26 eiv ou=n ouvde. evla,ciston du,nasqe( ti, peri. tw/nloipw/n merimna/teÈ 12.27 katanoh,sate ta. kri,na pw/j auvxa,nei\ ouv kopia/| ouvde. nh,qei\ le,gwde. u`mi/n( ouvde. Solomw.n evn pa,sh| th/| do,xh| auvtou/ perieba,leto w`j e]n tou,twnÅ 12.28 eiv de. evnavgrw/ | to.n co,rton o;nta sh,meron kai. au;rion eivj kli,banon ballo,menon o` qeo.j ou[twjavmfie,zei( po,sw| ma/llon u`ma/j( ovligo,pistoiÅ12.22 So then he said to the disciples [of his], "For this reason I say to you people, Don't1238

worry for the life, what you may eat, nor for the body, what you may wear. 12.33 For the life ismore (than) the nourishment, and the body (is more than) the clothing. 12.24 Consider carefullythe crows, that they don't plant (seeds), nor do they harvest (the fields); they don't have a hiddenstoreroom or a barn--and the God nourishes them. How much more valuable are you people thanthe birds. 12.25 Who then from among you people, (by) worrying can add a foot and a half to hisheight? 12.26 If therefore not even a least thing you are able (to do), why concerning the rest ofthings do you worry? 12.27 Consider carefully the lilies, how (they) grow. (They) don't work hardnor make cloth. But then, I tell you people, not even Solomon in all his glorious splendor wasdressing like one of these. 12.28 If then in a field, the grass being today, and tomorrow into theoven being thrown, the God in this way dresses, how much more (He will clothe) you people, littlefaith ones.12.29 kai. u`mei/j mh. zhtei/te ti, fa,ghte kai. ti, pi,hte kai. mh. metewri,zesqe\ 12.30tau/ta ga.r pa,nta ta. e;qnh tou/ ko,smou evpizhtou/sin( u`mw/n de. o` path.r oi=den +o[ti crh, |zetetou,twnÅ 12.31 plh.n zhtei/te th.n basilei,an auvtou/( kai. tau/ta prosteqh,setai u`mi/nÅ 12.32Mh. fobou/( to. mikro.n poi,mnion( o[ti euvdo,khsen o` path.r u`mw/n dou/nai u`mi/n th.n basilei,anÅ12.29. And you people--do not seek (for) what you may eat, and what you may drink; anddo not be anxious. 12.30 For these things, all the nations of the earth are seeking for; but thenthe Father of yours knows that you need these things. 12.31 Rather, seek (for) the Kingdom ofHis, and these things will be added to you. 12.32 Don't be afraid, the little flock (of my followers),because He was pleased, the Father of yours, to give to you people the Kingdom.12.33 Pwlh,sate ta. u`pa,rconta u`mw/n kai. do,te evlehmosu,nhn\ poih,sate e`autoi/jballa,ntia mh. palaiou,mena( qhsauro.n avne,kleipton evn toi/j ouvranoi/j( o[pou kle,pthj ouvkevggi,zei ouvde. sh.j diafqei,rei\ 12.34 o[pou ga,r evstin o` qhsauro.j u`mw/n( evkei/ kai. h` kardi,au`mw/n e;staiÅ12.33 Sell the belongings of yours, and give as a merciful gift; make for yourselves pursesthat are not growing old, an unfailing treasure in the heavens, where a thief does not draw near,nor does a moth destroy. 12.34 For wherever you people's treasure is, there also your heart willbe.Luke 12:13-34, Translation with Footnotes2558 2559 256012.13 Then a certain one out of the crowd said to him, “Teacher, speak to the2558There is no parallel to Luke 12:13-21 in the other Gospels, and so we label thismaterial “L.” There is a parallel in the later Gospel of Thomas, #’s 63 and 72:# 63 Jesus said: There was a rich (plou,sioj) man who had many possessions (crh/ma).He said, I will use (crh/sqw) my possessions (crh/ma) that I may sow and reap and plant and fillmy storehouses with fruit (ka,rpoj), so that I may lack nothing. These were his thoughts in hisheart. And in that night he died. He who has ears, let him hear.”# 72 [A man said] to him: Speak to my brothers that they divide my father’s possessions(continued...)1239

2561 2562brother of mine, to divide with me the inheritance.” 12.14 But then he said to him, “O2558(...continued)with me. He said to him: O (w=) man, who made me a divider? He turned to his disciples(maqhth,j) (and) said to them: I am not a divider, am I (mh,)?Fitzmyer comments on this material from the Gospel of Thomas that “In this form of thestory...the rich man is not treated as a fool, and it has lost the cutting edge of the Lucan parable,viz. God’s verdict.” (2, p. 971)Nolland entitles the entire passage Luke 12:13-21 “The Folly of Preoccupation withPossessions.” He comments that “...The focus now moves from the need for a clear-cutacknowledgment of Jesus to the need for a right evaluation and use of material wealth.” (2, p.682)This comparison / parable, and the teaching of Jesus that goes along with it, is not uniqueto Jesus–but is a common wisdom-teaching, which can be paralleled in Ecclesiastes and Sirach,as well as in Greek literature. But the teaching becomes especially pointed as it is developed byJesus. What it means to be a disciple of Jesus involves radical commitment to him, anddetachment from the idolatry that comes with the desire to pile up treasures in this life, on thisearth. Jesus teaches his followers to certainly “get rich”–but rich towards God, not towards thethings of this earth that will quickly slip from our fingers.2559Marshall comments that “The parable belongs to the ‘a certain man...’ variety which ispeculiar to Luke and which some critics tend to regard as being created by Luke...It does in factshow a number of features in common with the other parables peculiar to Luke and Lucanfeatures of style and language. Moreover, it fits neatly into its present context as an example ofthe negative attitude condemned in the surrounding teaching...” (P. 521)This kind of comparison / parable is intended to become a sort of “mirror” into which thedisciple of Jesus can look. By illustrating the folly of constantly wanting more and more earthlypossessions, the disciple can take warning, and correct his own life-style.2560The phrase evk tou/ o;clou auvtw/, “out of the crowd to him,” is read by P75, Sinaiticus,Vaticanus, L, Q, Theta (see), Uncial Manuscript 070, Minuscules 33, 579 (see), 2542 and afew other Greek manuscripts.It is changed to read “to him out of the crowd,” by Alexandrinus, Bezae, W, Psi, Families1 and 13 of Minuscules, the “Majority Text,” the Old Latin Manuscript aur, the StuttgartiensisVulgate, the Wordsworth-White Vulgate and the Syriac tradition.This change in word-order does not change the meaning of Luke.2561Fitzmyer comments that “We are not told just what was in dispute. Did the older brotherrefuse to allow this one to take ‘that portion of the property that was coming’ to him (15:12)? Didhe prefer to hold it jointly? Given Jesus’ reply, the details of the dispute are unimportant...” (2, p.(continued...)1240

2563 2564 2565person, who appointed me a judge or an executor of your estates?” 12.15 Then he said2561(...continued)969) The problem is still relevant in our modern world, where questions of inheritance, and thedivision of parental properties still trouble and divide families.2562Marshall comments that “The situation is that of a man whose elder brother refused togive him his share of their father’s inheritance...It was possible, and may even have beenconsidered desirable, for the heirs to a property to live together and so keep it intact...In this casethe younger brother apparently wanted to separate off his own share of the inheritance and beindependent. Such disputes were settled by appeal to rabbis on the basis of existing law...Thesituation is thus typically Palestinian.” (P. 522)The biblical texts involved are Deuteronomy 21:15-17; Numbers 27:1-11 and 36:7-9.See the Mishnaic tractate Baba Bathra 8:1-9:10. In this tractate, all sorts of conflicting situationsin cases of inheritance are discussed, as these biblical statements are taken to be the basicguide-lines, but do not resolve all of the arising problems. These are technical matters for judgesand arbiters or dividers to decide, but oftentimes only with great difficulty.The noun klhronomi,a, “inheritance,” occurs some 240 times in the Greek Bible, while theverb klhronoew, “to inherit,” occurs some 197 times, and the noun klhrono,moj, “heir,” occurssome 21 times. In the overall teaching of the Bible, the astounding offer of God to all people tobecome His “inheritors,” regardless of wealth or position in this life, is central. With such a richinheritance, all other earthly possessions pale in comparison.2563Fitzmyer calls this use of “O person” a “rebuking term, implying aloofness.” (2, p. 969)2564The phrase krith.n h' meristh,n, “a judge or a divider” is read by P75, Sinaiticus,Vaticanus, L, Uncial Manuscript 070, Families 1 and 13 of Minuscules, Minuscules 33, 579,700, 892, 1241, 2542, a few other Greek manuscripts and some manuscripts of the SahidicCoptic.It is changed to read dikasth.n h' meristh,n, “a judge (using a synonym for krith,n) or adivider,” by Alexandrinus, Q, W, Theta, Psi and the “Majority Text.”It is shortened to only the one word krith,n by Bezae.It is shortened to only the one word dikasth,n by Minuscule 28 and a few other Greekmanuscripts.Marcion read krith,n, but had the variant reading dikasth,n.These variant readings do not change the meaning of Luke.2565Gilmour notes that “Rabbis were experts on the civil regulations of the law as well as onits religious, ethical, cultic, and criminal ordinances. Jesus’ refusal to arbitrate in the dispute is(continued...)1241

2566to them, “Watch, and guard yourselves from all desire for more and more, because one’s life isnot (a matter of) abundance of possessions.” 25672565(...continued)phrased in words that are reminiscent of the Israelite’s question to Moses: ‘Who made you aprince or a judge over us?’ (Exodus 2:14).” (P. 225) Marshall likewise states that “Jesus’ replyreflects the phraseology in Exodus 2:14...Rhetorically he asks who has made him an arbiter insuch matters. The implied answer is that he has no legal standing as a rabbi to do so; but at adeeper level it is suggested that he has a more important mission to fulfil...” (P. 522)Nolland comments that “...The person making the request is seeking to turn to his ownends Jesus’ status and moral authority.” (2, p. 685)2566The noun pleonexi,a , which we have translated “desire for more and more,” accordingto Fitzmyer means “greed”–“the lust to have more, more than is needed, the boundless graspingafter more.” (2, p. 970)2567Literally, “the life of his is not in the abounding to someone out of the things belonging tohim,” an awkward sentence in Greek, which is difficult to translate into meaningful English withoutparaphrasing.Knox comments that “Verse 15b is awkward in the Greek and its exact meaning isuncertain...Goodspeed’s translation is ‘A man’s life does not belong to him, no matter how rich heis’...Another possible reading is, ‘It does not follow, because a man has abundance, that his lifeconsists in wealth’; and still another, ‘A man’s wealth is no guarantee for the continuance of life.’Whatever [translation] we accept, it is clear that Jesus is challenging an accepted standard ofvalues. He is denying that it is possible to achieve security by amassing property; one becomessecure only by being rich toward God...One’s life is made secure not by things, but by triumphover things.” (Pp. 226-27)King James has “a man's life consisteth not in the abundance of the things which hepossesseth”; New American Standard has “not even when one has an abundance does his lifeconsist of his possessions." New King James has “...one's life does not consist in theabundance of the things he possesses." New Revised Standard is very similar to New KingJames. Fitzmyer translates, “...One’s life does not depend upon one’s belongings, even whenthey are more than sufficient.” (P. 967)Nolland comments that “...Luke here bridges and unifies with verse 15 what wouldotherwise be the quite disparate materials of verses 13-14 and 16-21.”Knox also comments that “No incident in the Gospels brings into such vivid relief what isreally the most characteristic feature of Jesus’ ethical teaching–viz., its intense preoccupation withthe absolute will of God, with an implied indifference to more immediate questions of casuistry[specific cases in which determination of right and wrong are made]...He knows...not only that heis not such a judge and does not want to be, but also that the ethical questions with which suchjudges deal are not the ultimately important ones. In this case he brushes aside the immediate(continued...)1242

12.16 But then he spoke a comparison / parable to them saying, The field of a certain2568 2569wealthy person was fruitful. 12.17 And he was reasoning in himself saying, What should I2567(...continued)occasion (which lawyers and judges can handle) and focuses attention on the basic cause (withwhich God is concerned), viz., covetousness...“The awesome thing about Jesus’ teaching is that it represents so unerringly this ultimatedivine point of view. This is one of the elements in what we mean when we speak of the divinityof Christ.” (Pp. 225-26)Marshall notes that “Jesus is called upon to intervene in a dispute, but refuses to do so, notmerely because he is not qualified to do so, but above all because he is opposed to the covetousdesire which underlies the request for his arbitration. A disciple is one who has a true sense ofvalues and recognizes that real life is not measured in terms of possessions. It only needs God totake away the real life of a man...and at once it is apparent that ultimately his possessions are ofno value to him. The man who is not rich in regard to God is indeed poor, no matter how big hisbank balance. He is, therefore, in the last analysis a fool, a godless and hence a senselessman...He has, as he thought, prepared for his own comfort, but he has not prepared for hisultimate destiny. He heaped up treasure for himself, the implication being that if he had given uphis wealth in alms he would have secured a lasting treasure for himself...” (P. 521)Fitzmyer states that “The saying in verse 15 adds commentary to the foregoingpronouncement, providing it with another basic attitude. It exposes the underlying covetousnessof the request for arbitration. Jesus warns against every kind of greed. He refuses to identifyauthentic Christian existence with the possession of material wealth, even inherited–especiallywhen abundant. It is much more important to be than to have–to be one who listens to God’sword and acts on it than to live in an unnecessary abundance of wealth...” (2, p. 969) “Fullnessof life consists not in what one has or in what one has labored and sweated for...Patristic allusionsto this verse often recast it: ‘Possessions are not life’...The greedy person acts as if the importantthing in life is only secured when he / she has amassed the superfluous.” (Ibid., p. 970)See Ecclesiastes 2:3-11 for the wisdom writer’s rejection of the amassing of goods as thekey to life’s meaning and purpose.2568Fitzmyer notes that “The details of the story would well be at home in a Palestiniansetting.” (2, p. 973) The verb used here, euvfo,rhsen, which we have translated “was fruitful”translated by Fitzmyer “produced abundant crops,” is found only here in the entire Greek Bible.2569The dative masculine singular reflexive pronoun eàutw|/, “in (or by, or for) himself,” ischanged to the dative masculine singular pronoun auvtw/|, “in (or by, or for) him,” by Vaticanusand the first writer of L.This variant reading does not change the meaning of Luke.This kind of “soliloquy” is found elsewhere in Luke, at 12:45; 15:17-19; 16:3-4; 18:4-5;(continued...)1243

2570do? Because I do not have anywhere I will gather together the fruits of mine? 12.18 And he2571said, This I will do–I will tear down the barns of mine, and I will build greater ones; and I will2572gather together there all the grain and the goods of mine. 12.19 And I will say to the2573innermost being of mine, Innermost being, you have many good things laid up for many years;2574 2575 2576be at rest, eat, drink, enjoy yourself. 12.20 Then the God said to him, Foolish2569(...continued)20:13. Compare the closely parallel Sirach 11:19, “When [the rich man] says, ‘I have found rest,and now I shall feast on my good!’, he does not know how long it will be until he leaves them toothers and dies.” Nolland notes that “The advantage of soliloquy for a storyteller is that thecharacter is able thereby to be rendered totally transparent.” (2, p. 686)2570Marshall comments, “The rich man’s problem is that he has no permanent stores for hisgrain...He assumed that his wealth would last; his problem was simply where to keep it.” (P. 523)2571The phrase mei,zonaj oivkodomh,sw, “greater ones I will build,” is changed to readpoih,sw auvta.j mei,zonaj, “I will make them greater ones,” by Bezae and the Old LatinManuscripts e and q (see).This variant reading does not change the meaning of Luke.2572The phrase pa,nta to.n si/ton kai. ta. avgaqa, mou, all the grain and the goods of mine,”is read by the first writer of P75 (see), a corrector of Sinaiticus, Vaticanus, L, UncialManuscript 070, Families 1 and 13 (see) of Minuscules, Minuscules 579, 892, 1241, a few otherGreek manuscripts and the Coptic tradition.It is changed to read pa,nta ta. genh,mata mou, “all the products of mine,” by the first writerof Sinaiticus, a majority of the Old Latin witnesses, the Sinaitic Syriac (see) and the CuretonianSyriac (see).It is changed to read pa,nta ta. genh,mata mou kai. ta. a`,gia mou, “all the products of mineand the set-apart things of mine,” by Alexandrinus, Q, W, Theta, Psi, Minuscule 33 (probably),the “Majority Text,” the Old Latin Manuscripts aur, f, the Latin Vulgate, the Peshitta Syriac (see)and the Harclean Syriac.These variant readings do not change the meaning of Luke, but may indicate a problem inthe primitive text.Nolland comments that “thus far the man is an exemplary model of forward thinking,practical wisdom, and readiness for decisive action.” (2, p. 686)2573For this matter of self-address to one’s own innermost being, compare Psalms 41:6, 12and 42:5 in the Greek translation (42:6, 12 and 43:5 in Hebrew; 42:5, 11; 43:5 in English).2574The phrase kei,mena eivj e;th polla,\ avnapau,ou( fa,ge( pi,e( literally, “laid up for years,(continued...)1244

2577 2578person, on this (very) night they are demanding your innermost being from you; but then the2574(...continued)many,” is omitted by Bezae and a majority of the Old Latin witnesses.We see no reason for this omission, and consider it an “editorial omission” by Bezae, etc.,thinking that the words are unnecessary for the meaning of the text. The omission does notchange the meaning of Luke in any significant way, but only shortens the text.2575Similar statements are found in the Jewish Bible:Ecclesiastes 8:15. The Greek translation reads, ouvk e;stin avgaqo.n tw/| avnqrw,pw| u`po.to.n h[lion o[ti eiv mh. tou/ fagei/n kai. tou/ piei/n kai. tou/ euvfranqh/nai, “there is no good forthe person under the sun that except to eat and to drink and to be joyous” (three of the verbsused are same as in Luke 12:19;Tobit 7:10 kai. ei=pen Ragouhl pro.j Twbian fa,ge kai. pi,e kai. h`de,wj gi,nou soi.,“...and Raguel said to Tobias, ‘eat and drink and pleasurably become for yourself...”;Sirach 11:19 (see footnote 12). Marshall comments that “The rich man is implicitlydepicted as selfishly enjoying his riches without thought for his needy neighbors or concern aboutGod (compare 16:19-31).” (P. 524)Fitzmyer comments that “These are acts symbolic of carefree, luxurious, even dissipatedliving.” He refers to 1 Corinthians 15:32 (= Isaiah 22:13) and 1 Enoch 97:89.2576Fitzmyer notes that this wealthy farmer “...is addressed by the Lord of life, without whomhe has schemed.” (2, p. 973) This is a very clear picture of the “godless” life and attitude. Sucha life, and such an attitude, are very clear concerning earthly wealth and financial security, buttotally blind to heavenly riches, and the future security of the innermost being beyond this life.2577Marshall comments that “Such an attitude is folly in the eyes of God who now steps intothe story and addresses the man directly as av ,frwn, ‘fool’ (compare 11:40; Psalm 14:1 [and53:2]). Such a way of life fails to reckon with the possibility of sudden and swift crisis.” (P. 524)This adjective av ,frwn occurs some 144 times in the Greek Bible, occurring especiallyoften in Proverbs, Ecclesiastes, Wisdom of Solomon and Sirach, the “Wisdom Literature” ofIsrael.Fitzmyer notes that “Running through the story is the God-fool contrast...One lives withoutreckoning with God; and, Luke’s story adds, without acknowledging the obligation to use one’swealth for others and realizing that death’s call may come at the height of the ambitious pursuit.The fool’s godlessness manifests itself in his lust for more, whereas the fear of the Lord which isthe beginning of wisdom (Proverbs 1:7; 9:10) never crosses his mind.”1245

2579 2580things you prepared, to whom will they be(long)? 12.21 So it is–(for) the one storing up2578 rdThe 3 person plural, present indicative active verb avpaitou/sin, “they are asking (or‘demanding’),” is read by Sinaiticus, Alexandrinus, Bezae (with a change in word-order; see),ndthe Latin translation of Irenaeus’ works (2 century A.D.; his works were translated into Latinbefore 395 A.D.; see), W, Theta, Psi, Families 1 and 13 of Minuscules, the “Majority Text” andClement of Alexandria (who died before 215 A.D.).It is changed to the shorter verb aivtou/sin, also meaning “they are asking,” by P75,Vaticanus, L, Q, Uncial Manuscript 070, Minuscules 33, 579 (see) and a few other Greekmanuscripts.This variant reading does not change the meaning of Luke.The plural verb, “they are asking (or ‘demanding’)” raises the question concerning who thesubject of the verb may be. Fitzmyer thinks that somehow this plural indicative verb has beensubstituted for, or implies the “divine passive,” and that the meaning is that God demands your lifefrom you (2, p. 974). See Luke 16:9, where it said that when wealth is gone, de,xwntai u`ma/j eivjta.j aivwni,ouj skhna,j , “they may receive you people into the long-lasting tents,” raising thequestion of who the “they” are. We assume that Luke intends the plural verb to be understood asmeaning, God and His messengers / angels, the heavenly beings.Wisdom 15:8 uses the verb avpaite,w in a similar way: “With misspent toil, these workersform a futile god from the same clay [out of which they were fashioned, verse 7]–these mortalswho were made of earth a short time before, and after a little while go to the earth from which allmortals are taken,” where the Greek has the passive verb avpaithqei.j, “(the innermost being) wasasked for (or ‘demanded’).”2579 For a very similar teaching, see Sirach 11:18-19, e;stin ploutw/n avpo. prosoch/j kai.sfiggi,aj auvtou/ kai. au[th h` meri.j tou/ misqou/ auvtou/ evn tw/ | eivpei/n auvto,n eu-ron avna,pausinkai. nu/n fa,gomai evk tw/n avgaqw/n mou kai. ouvk oi=den ti,j kairo.j pareleu,setai kai.katalei,yei auvta. e`te,roij kai. avpoqanei/tai...“There is one being rich from attention [to business] and his (self-)restraint; and this is thepart of the reward of his: when he says, ‘I have found rest, and now I will eat some of the goodsof mine,’ and’ he does not know what time will pass and he will leave them to others and willdie...”Marshall comments that “When death occurs, the goods so carefully stored up are nolonger of any help; compare Psalm 39:6 (38:7 LXX), ‘...They heap up, and do not know who willgather’; Ecclesiastes 6:1-2, ‘There is an evil that I have seen under the sun, and it lies heavyupon humankind: those to whom God gives wealth, possessions, and honor, so that they lacknothing of all that they desire, yet God does not enable them to enjoy these things, but a strangerenjoys them. This is vanity; it is a grievous evil.’ There is no good reason for adopting Jeremias’interpretation that the parable refers to the coming of eschatological catastrophe rather than to(continued...)1246

2579(...continued)the death of the individual. The same thought of the imminence of death is also present in thestory of the rich man and Lazarus.” (P. 524)Nolland states that “The foolishness of the farmer’s narrow aims is highlighted by thecontrast between his many years of supply and the few hours that remain to him of life. He hasconsidered only his own present life, but his stockpile of good things will be of no benefit to thatlife, for God has now asked for its return...[This wealthy farmer has] a foolish confidence that insecuring his economic future, [he] has secured the future of his life itself as well–he has notreckoned with God.” (2, p. 687)2580The entirety of verse 21 is omitted by Bezae and the Old Latin Manuscripts a and b.The phrase tau/ta le,gwn evfw,nei o` ev,cwn wv ,ta avkou,ein avkoue,tw, “These things saying,he was crying out, ‘The one have ears to hear, let him hear’” is interpolated into the text by U,Family 13 of Minuscules, Minuscules 579, a corrector of 892 and some other Greek manuscripts.This interpolation has originated in lectionary usage, and does not change the meaning ofLuke. This same reading is found in Gospel of Thomas # 63, see footnote 1.Marshall comments that “The real life of a man is not dependent on the abundance...orperhaps superfluity...of his possessions; hence avarice is dangerous, since it leads a person todirect his aim to the wrong things in life and to ignore what really matters, namely being richtowards God...The rich man gathered treasure...for himself...but failed to grow rich as regardsGod. He thus failed in the end even to gather wealth for himself.” (Pp. 523, 524)Fitzmyer comments that “The amassing of a superabundance of material possessions forthe sake of la dolce vita [‘the sweet life’] becomes the height of folly in the light of theresponsibility of life itself and the assessment of it which will take place once it is over...Jesus’words do not merely refer to ‘the approaching eschatological catastrophe, and the comingJudgment’ [as J. Jeremias holds], but to the death of the individual person and his / her individualfate. The point of his story is brought home in the realization that the rich man was on the point ofachieving an ambition in this present life, without ever reflecting on what would be the aftermathof his ambition, either in his own existence or for the stores so amassed. Jesus’ words thus bringa consideration of death into human existence: A human being shall one day answer for theconduct of life beyond all the foresight exerted to enhance one’s physical well-being withabundance. In the story the ‘rich man’ is a farmer; but he stands for humans seduced by ‘everyform of greed’ (12:15), whether peasant or statesman, craftsman or lawyer, nurse or doctor,secretary or professor. All can become fools in God’s sight.” (2, pp. 971-72)Nolland states that the teaching is “...The need to be rich in a God-ward direction...In bothcases the person gets rich, but in the second case he is accumulating his treasure in heaven(compare Matthew 6:19-21; Sirach 29:8-17; Tobit 4:9...) This wealth is accumulated primarily(continued...)1247

2581treasure for himself, and not being rich toward God.2580(...continued)by, in obedience to God, making use of one’s material wealth to meet the needs of the poor...“The greedy person is confused about life, since a humanly meaningful and satisfying lifehas very little to do with how extensive one’s possessions are...“[The farmer of this story thinks that] when the work is done, he will be in a position to relaxand enjoy his good fortune. All his responsibilities in life will have now been met, and all theneeds of his life will now be satisfied, or so he thinks...This farmer has not reckoned on hisanswerability to God for his life...The farmer was right to the extent that he saw that life is aboutthe accumulation of wealth, but what kind of wealth should we be primarily concerned withaccumulating? To ‘become rich with God in view’ refers in the present context primarily to the usein obedience to God of one’s material wealth for the relief of real needs in the world...” (2, p. 687)For the entire comparison / parable of Jesus, compare 1 Enoch 97:8-10: “Woe to you whoacquire silver and gold, but not in right-relationship, and say, ‘We have become very rich andhave possessions and have acquired everything that we desired. Now let us do what we haveplanned, for we have gathered silver and filled our storehouses, and as many as water are thelaborers of our houses.’ Like water your life will flow away (or, perhaps, ‘your lives flow likewater’), for riches will not stay with you; they will quickly go up from you, for you acquiredeverything in wickedness, and you will be given over to a great curse.”What is there in this kind of teaching that can be considered dangerous or criminal byRome? The leader of the Christian movement has taught his followers to be fearless speakers oftruth, refusing to hypocritically “play games,” or to pretend to be something that they are not. Hehas also taught them to devote their lives to the accumulation of spiritual wealth, rather thanbecoming rich in this world’s goods. Surely there is nothing in any of this that endangers Rome,or that Rome can condemn as criminal.2581 rdThe dative singular 3 person singular reflexive pronoun eàutw|/, “to (or for, or by)himself,” is read by P75, a corrector of Sinaiticus, Alexandrinus, Q, Theta, Psi, UncialManuscript 070, Families 1 and 13 of Minuscules, Minuscule 33 and the “Majority Text.”It is changed to the masculine singular dative singular pronoun auvtw|/, “to (or by, or for)him,” by the first writer of Sinaiticus and Vaticanus.It is changed to the phrase evn eàutw|/, “in himself,” by L (see), W, Gamma and some otherGreek manuscripts.These variant readings to not change the meaning of Luke. Fitzmyer notes that thephrase “for himself” implies “the use of wealth on behalf of others as the way to become ‘rich withGod.’” (2, p. 972)1248

2582 2583 258412.22 Then he said to the disciples [of his], "For this reason I say to you2582Luke 12:22-32 has a parallel in Matthew 6:25-34:6.25 Dia. tou/to le,gw u`mi/n\ mh. merimna/te th/| yuch/| u`mw/n ti, fa,ghte Îh' ti, pi,hteÐ(mhde. tw/| sw,mati u`mw/n ti, evndu,shsqeÅ ouvci. h` yuch. plei/o,n evstin th/j trofh/j kai. to. sw/matou/ evndu,matojÈ 6.26 evmble,yate eivj ta. peteina. tou/ ouvranou/ o[ti ouv spei,rousin ouvde.qeri,zousin ouvde. suna,gousin eivj avpoqh,kaj( kai. o` path.r u`mw/n o` ouvra,nioj tre,fei auvta,\ ouvcu`mei/j ma/llon diafe,rete auvtw/nÈ 6.27 ti,j de. evx u`mw/n merimnw/n du,natai prosqei/nai evpi. th.nh`liki,an auvtou/ ph/cun e[naÈ 6.28 kai. peri. evndu,matoj ti, merimna/teÈ katama,qete ta. kri,natou/ avgrou/ pw/j auvxa,nousin\ ouv kopiw/sin ouvde. nh,qousin\ 6.29 le,gw de. u`mi/n o[ti ouvde.Solomw.n evn pa,sh| th/| do,xh| auvtou/ perieba,leto w`j e]n tou,twnÅ 6.30 eiv de. to.n co,rton tou/avgrou/ sh,meron o;nta kai. au;rion eivj kli,banon ballo,menon o` qeo.j ou[twj avmfie,nnusin( ouvpollw/ | ma/llon u`ma/j( ovligo,pistoiÈ 6.31 mh. ou=n merimnh,shte le,gontej\ ti, fa,gwmenÈ h;\ ti,pi,wmenÈ h;\ ti, peribalw,meqaÈ 6.32 pa,nta ga.r tau/ta ta. e;qnh evpizhtou/sin\ oi=den ga.r o`path.r u`mw/n o` ouvra,nioj o[ti crh,|zete tou,twn a`pa,ntwnÅ 6.33 zhtei/te de. prw/ton th.nbasilei,an Îtou/ qeou/Ð kai. th.n dikaiosu,nhn auvtou/( kai. tau/ta pa,nta prosteqh,setai u`mi/nÅ6.34 mh. ou=n merimnh,shte eivj th.n au;rion( h` ga.r au;rion merimnh,sei e`auth/j\ avrketo.n th/|h`me,ra| h` kaki,a auvth/jÅ6.25 “For this reason I say to you people, Don't worry for the life of yours, what you mayeat [or what you may drink], nor for the body of yours, what you may wear. Is not the life morethan the nourishment, and the body than clothing? 6.26 Look at the birds of the heaven, thatthey don't plant (seeds), nor harvest (the fields), nor do they gather into barns--and the Father ofyou people, the Heavenly One, nourishes them. Are you people not more valuable than they?6.27 Who then from among you people (by) worrying is able to add to his height one foot and ahalf? 6.28 And concerning clothing, why do you worry? Study the lilies of the field, how theygrow. They don't work hard, nor make cloth. 6.29 But then I say to you people that not evenSolomon in all his glorious radiance was dressing like one of these. 6.30 If then the grass of thefield, today being, and tomorrow into an oven being thrown, the God in this way dresses,(will He) not much more (dress) you people, little faith ones? 6.31 Therefore don't you peopleworry, saying, "What shall we eat?" Or, "What shall we drink?" Or, "What shall we wear?" 6.32For all these things the nations seek for. For the Father of yours, the Heavenly One, knows thatyou need all of these things. 6.33 But then seek (for) first the Kingdom [of the God] and the rightrelationship(s)of His, and all these things will be added to you people. 6.34 Therefore, don't youpeople worry for the next day; for the next day will worry (for) itself. Sufficient to the day is itstroubles.It is obvious that here, both Luke and Matthew, which have both been using Mark as theirmajor source-document, are no longer following Mark, but rather are following that additionalsource-document "Q," and which both are relying on, oftentimes quoting "Q" word-for-word, butalso feeling free to place the material in a different order, and making other changes, which wewill deal with verse by verse.One of the major differences between Luke and Matthew here is that whereas Luke goes(continued...)1249

2582(...continued)straight from verse 22 through verse 34, Matthew has a different order, dividing the material into6:19-21 first (which is parallel to Luke 12:33-34), and then 6:25-34 (which is parallel to Luke12:22-32); and in between these two sections, including verses 22-24, which have parallels inLuke at 11:34-36 and 16:13. Marshall thinks that there are enough differences between Lukeand Matthew at this point to conclude that "Q" existed in more than one form (p. 525). He alsoobserves that "The connection of thought is not absolutely logical, but we are not to expect this inthe discourses of Jesus which are akin in this respect to some of the wisdom literature." (Ibid.)This comparison between Luke and Matthew demonstrates that the teachings of Jesuswere not remembered by his earliest followers in precisely the same order, or with word-for-wordexactness. Rather, his teachings were repeated, and handed down to others with sometimesdiffering word-order, and the sayings themselves, while sometimes being remembered andpassed on word-for-word, at other times were commented on, and changed in varying degrees,yet without varying from, or changing, the central message and content of that precious body ofteaching. We should also consider that Jesus may well have given this teaching of a number ofdifferent occasions, with the kind of differences in order as evident in this comparison betweenLuke and Matthew.Nolland comments that in this section, "In a measure of conscious parallelism to verses13-22, the present unit challenges the disciples to freedom from worry about the subsistenceneeds of life (God cares even for ravens and grass flowers). Instead they should be concernedwith the kingdom of God (they are assured that God's good pleasure is that they shall have it [or,'have been given it']) and the dispersal of one's money in almsgiving, which creates a treasurewith God in heaven." (2, p. 691)Marshall comments on the overall passage that "...It contains promises made by Jesus tothe disciples as people who have made their supreme aim in life the attainment of the kingdom ofGod. The passage thus has an eschatological basis [that is, it has to do with eternal, final goals].In its warnings against striving for wealth it goes beyond Pharisaic Judaism and stands nearer toQumran [that is, the Essenes]." (Pp. 525-26)Gilmour states that in this section, we find "Sayings that have no eschatological motivationand that in this respect are comparable to such Jewish wisdom teaching as is to be found inProverbs, Ecclesiasticus, Pirke Aboth, and parts of the Testaments of the TwelvePatriarchs." (P.227) We agree with this observation, and especially with regards to Jesus' tellinghis disciples to observe carefully the crows and the flowers of the grass.Compare such passages as Proverbs 6:6-11, where this same kind of observation leadsto a somewhat different conclusion from that which Jesus makes from observing crows andflowers: "Go to the ant, you lazybones; consider its ways, and be wise. Without having any chiefor officer or ruler, it prepares its food in the summer, and gathers its sustenance in harvest. Howlong will you lie there, O lazybones? When will you rise from your sleep? A little sleep, a little(continued...)1250

2582(...continued)slumber, a little folding of the hands to rest, and poverty will come upon you like a robber, andwant, like an armed warrior." Compare Proverbs 14:4; 25:20b; 26:2-3, 17; 27:8, 25-27; 30:15-17,18-19, 24-28, 29-31.It is obvious that the observation of animals, and others of God's creatures can producemany wise comparisons and counsels. There is no doubt that tiny creatures such as ants andconies are good examples for the necessity of hard work, and provision for the future; thisteaching will be in the mind of any person familiar with the Wisdom Literature. Jesus uses thissame kind of observation of nature to teach another lesson (and it must be constantlyremembered that all the teachings of wisdom must not be expected to be derived from oneobservation--wisdom is far too complex for that). Jesus is not drawing from nature the teaching tobe lazy, or to not work, but rather, the teaching that his disciples should not worry and be anxious,realizing that God provides for all his creatures (we would add, who have the wisdom to work hardat doing the tasks God has given them, and thereby providing for their futures at the same time).Think about these things as you study this passage in Luke 12:22-34.Gilmour comments that "Jesus does not qualify his admonitions to complete and utter trustin God's providence. The interpreter must seek elsewhere in the biblical record for supplementarycounsel to industry and forethought...It is the attitude of anxiety that Jesus deprecates, not theattempt to provide for future needs." (Ibid.) But is Gilmour correct? Is there no industry orforethought in the crows and the lilies? While it is true that crows don’t sow seeds in the spring,or build barns for storing their harvest, they do build their nests, and care for their young–they donot just sit around doing nothing. And while the lilies do not work at spinning cloth, their plantssend down roots into the earth, that every day bring nourishment that enables their life, and theirgreen leaves help to create oxygen for humans and animals to breathe. Both the crows and thelilies are busy at the jobs that God has intended for them, but they don’t interrupt their tasks toworry and fret about their future.2583This opening statement, "Then he said to the disciples [of his]..." is peculiar to Luke,and we designate it as "L." As we have seen oftentimes before, the author of Luke is providing a"narrative framework" for the sayings of Jesus.The genitive singular possessive pronoun auvtou/, "of his," is read by Sinaiticus,Alexandrinus, Bezae, L, Q, W, Theta, Psi, Uncial Manuscript 070, Families 1 and 13 ofMinuscules, Minuscule 33 (probably), the "Majority Text," the Vulgate, a part of the Old Latinwitnesses, the Syriac tradition and the Coptic tradition.It is omitted by P45 (probably), P75, Vaticanus and Minuscule 1241.The combination of P45 (3rd century A.D. Chester Beatty papyrus) and P75 (3rd centuryA.D., Bodmer papyrus) is strong, and has led to the placing of the pronoun in brackets, indicatinguncertainty as to whether of not it was found in the original text of Luke. Whether read or notmakes no difference for the meaning of Luke.1251

2585 2586 2587people, Don't worry for the life, what you may eat, nor for the body, what you may2584As Luke has put this material together, these sayings of Jesus follow immediately on hiscomparison concerning the wealthy farmer who thought he had stored up treasure on earth, butbefore he could enjoy his stores, had to die. The fact that all human beings will shortly die, andthat earthly provisions will not be of any good to them then, leads to these sayings of Jesus whichLuke has gathered from "Q," and then supplemented by his own material from "L." That is whythese sayings are begun with the phrase, Dia. tou/to, "Because of this..." or "For this reason..."Nolland translates the phrase "On this basis..." (2, p. 689)Marshall notes that "The same phrase gives a different connection in Matthew 6:25 withthe preceding saying about serving mammon (If you want to have an undivided mind with which toserve God, do not be concerned about food, etc.)." (P. 526) Of course, there is no necessity tothink that Jesus only taught in this way on one occasion–he may well have repeated this teachingof numerous occasions, in different contexts.2585This phrase, "For this reason I say to you people," is word-for-word the same asMatthew 6:25a. It is, as Fitzmyer notes, a second introduction, with the first Luke's own ("L"),and then this one taken from "Q." (2, p. 978)The word-order le,gw u`mi/n, "I say to you people," is read by P75, Sinaiticus, Vaticanus,Bezae, L, Family 13 of Minuscules, Minuscules 579, 892, 1241, some other Greek manuscripts,the Latin Vulgate and a part of the Old Latin witnesses.It is changed to the reverse order, u`mi/n le,gw, humin lego, "to you people I say," byAlexandrinus, Q, W, Theta, Psi, Uncial Manuscript 070, Family 1 of Minuscules, Minuscule33, the "Majority Text," and the Old Latin Manuscripts a, b, c and e.Whichever word order is read makes no difference for the meaning of Luke.2586The genitive plural possessive pronoun u`mw/n, "(the life) of you people," is interpolatedinto the text at this point by P45, Psi, Uncial Manuscript 070, Family 13 of Minuscules,Minuscule 33, the "Majority Text," the Old Latin Manuscripts a, e, the Clementine Vulgate, theCuretonian Syriac, the Peshitta Syriac and Clement of Alexandria (who died before 215 A.D.), inan effort to make Luke's text conform to that of Matthew 6:25.The pronoun is not read by P75, Sinaiticus, Alexandrinus, Vaticanus, Bezae, L, Q, W,Theta, Family 1 of Minuscules, Minuscules 700, 2542, some other Greek manuscripts, the LatinVulgate, some of the Old Latin witnesses, the Sinaitic Syriac or the Harclean Syriac.Whether the pronoun is read or not makes no difference for the meaning of Luke.1252(continued...)

2588 2589wear. 12.33 For the life is more (than) the nourishment, and the body (is more than) the2586(...continued)Fitzmyer notes that "The verb me,rimnan means to 'take anxious thought,' but it alsoconnotes exertion and the putting forth of effort...Yet the basic idea of worry cannot be glossedover." (2, p. 978)See Rudolph Bultmann's article on this verb in Theological Dictionary of the NewTestament 4, pp. 589-93, where he states that the New Testament "realizes that human life isswayed by care. The exhortations not to worry presuppose that every man naturally cares forhimself and his life, that he is concerned about himself, that he is always intent on something andconcerned about something. This is by no means ruled out as illegitimate. Indeed, it is acceptedthat man is concerned about himself and that he strives after things. But the why and whereforeof his concern and striving are given a new orientation, and so, too, is his understanding ofhimself and his life...“To anxiety concerning food and clothing, or the biwtika, [‘things having to do with themeans of life’], is opposed concern for the basilei,a tou/ qeou/ [the ‘Kingdom of the God’], to carefor ta. tou/ ko,smou [‘the things of the world’], concern for ta. tou/ kuri,ou [‘the things of theLord’]...Man is given to understand that he must not believe that he can secure his life by hisme,rimnan [‘worrying’]...lf he is genuinely concerned about himself, he must strive after thebasilei,a tou/ qeou [‘Kingdom of the God’] and care for ta. tou/ kuri,ou [‘the things of the Lord’]...“This means...that he must realize not merely that he does not draw his life from thispresent world but also that if, in self-concern, he cares for the things of this world, he will fallvictim to this world. For his life is in fact controlled by that for which, about which, after which,before which and concerning which he cares...lf he is genuinely a believer, he no longer belongsto this world. He belongs to the world to come. Hence he must strive after this future world...Thebeliever is thus released from me,rimna [worries]...The man who is concerned about himself, andwho tries to find security in the means of life, is shown that he must make the lordship of God hisfirst concern, and then anxiety about his life will wither away."Marshall comments on the way that Jesus brings together yuch, "life,” and sw/ma, "body," inthis passage, that "The object of anxious concern is the provision of food in order to support lifeand of clothing in order to keep the body warm and alive. Yuch, and sw/ma accordingly stand inparallelism rather than in opposition to each other..." (P. 526) That means that there is no"dualism" here, contrasting yuch, and sw/ma as in much Greek thought. The person is acombination of body and spirit, of inner and outer (as is common throughout the Bible).2587The genitive plural possessive pronoun u`mw/n, "of you people," is interpolated into thetext at this point by Vaticanus, Uncial Manuscript 070, Family 13 of Minuscules, Minuscules33, 1424, some other Greek manuscripts, the Old Latin Manuscript a, some manuscripts of theLatin Vulgate, the Peshitta Syriac and Clement of Alexandria (in part; who died before 215 A.D.).Whether read or not makes no difference for the meaning of Luke.1253

2588After the first phrase, which is the same in Luke and Matthew, there is a slightdifference in the wording of the two Gospels:Luke: mh. merimna/te th/ | yuch/ | ti, fa,ghte( mhde. tw/ | sw,mati ti, evndu,shsqe,“Don’t worry for the life, what you may eat, nor for the body, what you may wear.”Matthew: mh. merimna/te th/| yuch/ | u`mw/n ti, fa,ghte Îh' ti, pi,hteÐ( mhde. tw/| sw,matiu`mw/n ti, evndu,shsqe,“Don’t worry for the life of yours, what you may eat [or what you may drink] nor for the bodyof yours, what you may wear.”It appears that Luke's quotation of the words of Jesus is the earliest, and that Matthewhas edited the statement slightly, adding in the two personal pronouns; then some copyists ofMatthew have added the additional words "or what you may drink." These "editorial" additions donot change the meaning of Jesus' teaching, which is to not let these ordinary earthly matters--nourishment and clothing--be of central concern to them. Later Jesus will say that God knowsthat the disciples need these things--and Jesus is urging his disciples to trust God's provision, andcenter their concerns on other things (i.e., the Kingdom), rather than these--which God willprovide for them. Of course, Jesus may have given this teaching on a number of differentoccasions, and may well have been responsible for these slight differences.There is a parallel to Luke 12:22 in the Gospel of Thomas # 36: "Jesus said: Do not beanxious from morning to evening and from evening to morning what you will put on yourselves."In addition, in the Oxyrhnchus Papyrus 655:1-17, there is an earlier form of the saying: "[Jesussays, 'Be not solicitous f[rom morning un]til evening, or[ from eve]ning until morning either [fory]our [sustenance], what [you will] eat, [or] for [your] clo[thing], what you [will] put on. [You] areworth [far] more than [the lili[es whi]ch g[row but do not spi]n, and have n[o] clo[thi]ng. And you,what do [you lack]? Who of you can add to his stature / span of life? He will [gi]ve you yourclothing." (Fitzmyer 2, p. 967)Fitzmyer comments that "The Coptic form [i.e., the Gospel of Thomas # 36] is muchshorter than the Greek; the latter represents a condensation of Luke 12:22-27a or Matthew 6:25-28, and the Coptic is a further (modified) reduction of 12:22 alone." (Ibid.)2589The conjunction ga,r, "for," is omitted by P45, Alexandrinus, K, Q, W, Gamma, Delta,Psi, Uncial Manuscript 070 (see), Minuscules 565, 1424, many other Greek manuscripts, theLatin Vulgate, a part of the Old Latin witnesses, a few manuscripts of the Sahidic Coptic and afew manuscripts of the Bohairic Coptic.The conjunction is read by P75, Sinaiticus, Vaticanus, Bezae, L, Theta, Families 1 and13 of Minuscules, Minuscules 33, 579, 700, 892, 1241, 2542, many other Greek manuscripts,the Old Latin Manuscripts b, c, e, the Sinaitic Syriac, the Curetonian Syriac, the Peshitta Syriac,(continued...)1254

2590 2591 2592 2593clothing. 12.24 Consider carefully the crows, that they don't plant (seeds), nor do2589(...continued)the Harclean Syriac (with markings to indicate the word was not found in the exemplar beingused) and Clement of Alexandria (who died before 215 A.D.).Whether read or not makes no difference for the meaning of Luke.2590Luke 12:23 is paralleled by Matthew 6:25b:Luke: h` ga.r yuch. plei/o,n evstin th/j trofh/j kai. to. sw/ma tou/ evndu,matojÅ“For the life is more (than) the nourishment, and the body (is more than) the clothing.”Matthew: ouvci. h` yuch. plei/o,n evstin th/j trofh/j kai. to. sw/ma tou/ evndu,matojÈ“Is not the life more (than) the nourishment, and the body (more than) the clothing?”The only real difference between the two statements is that Luke phrases the statement asan affirmation, while Matthew phrases it as a rhetorical question. Both the affirmation and thequestion have the same meaning--which is that "life" consists of far more than just food andclothing. A person can have the very finest of nourishment (all the vitamins and healthy foodsimaginable), and can wear the finest of styles of clothes, but still may miss what it takes to enjoyreal "life." Jesus would say to the well-fed, finely dressed person, "Well, you have the basicexternal things necessary for physical life--but do you have what is truly essential--the spiritualvalues and purposes which alone can give life genuine meaning and happiness?"2591Fitzmyer holds that "Luke has substituted katanoei/n, 'consider, think about,' a verb hehas used in 6:41; 12:27; 20:23; Acts 7:31, 32; 11.6; 27:39." (2, p. 978) This may be the case,but it could also have been found in "Q" and Matthew may have substituted evmble,pein for it.Later, when Luke again uses this verb in verse 27, Matthew in the parallel passage useskatamanqa,nein, “observe well,” “notice.” Undoubtedly, Jesus, in the course of his constantteaching, would have repeated the same teachings, without always using the exact samevocabulary.2592The masculine plural accustive phrase tou.j ko,rakaj, "the crows," or "the ravens," ischanged to read ta. peteina. tou/ ouvranou/, "the birds of the heaven," by Bezae, the Old LatinManuscripts e, f (see), I and r1, in an effort to make Luke's text conform to that of Matthew 6:26.It is changed to read ta. peteina. tou/ ouvranou/ kai. tou.j ko,rakaj, "the birds of the heavenand the crows (or 'ravens')," by P45 (a "conflated" text, combining the two other readings intoone).Fitzmyer translates "ravens," and notes that "These birds are mentioned only here in theNew Testament. Matthew 6:26 has changed the specific to the more generic, 'birds of the sky,'a phrase that Luke also uses elsewhere (8:5; 9:58; 13:19). The ravens are mentioned because(continued...)1255

they harvest (the fields); they don't have a hidden storeroom or a barn-and the God nourishes2594 2595 2596them. How much more valuable are you people than the birds. 12.25 Who then from2592(...continued)they cry for food in Psalm 147:9; Job 38:41; they are cared for by God himself, even if they areunclean birds (forbidden as food to Israelites, Leviticus 11:15; Deuteronomy 14:14). They wereknown to antiquity as careless creatures that even fail to return to their nests." (2, p. 978)We do not think Jesus mentions the ko,rakaj simply because of these two mentions in theBible; rather, we think he mentions them because of his, and his followers, observation of them innature. Fitzmyer also thinks that birds are mentioned by Jesus "because of their continualpecking for food" (Ibid.), but we see no indication of this. The emphasis is not on the activity ofthe birds (they are not lazy, doing nothing!), but on the divine provision for them, which they haveto depend on, without all of the toil and preparations for the future which are necessary forfarmers--see the next footnote.2593The phrase ouv spei,rousin ouvde. qeri,zousin, "they don't plant, neither do they harvest,"is read by P45, P75, Alexandrinus, Vaticanus, W, Theta, Psi, Uncial Manuscript 070 (see),Families 1 and 13 of Minuscules, the "Majority Text," a majority of the Old Latin witnesses andClement of Alexandria (who died before 215 A.D.).The phrase is changed to read ouvte. spei,rousin oute. qeri,zousin, with the samemeaning, but using synonyms for the negative particles, by Sinaiticus, Bezae, L, Q, Minuscules579, 892, a few other Greek manuscripts and the Old Latin Manuscript e.The variant reading does not change the meaning of Luke.Marshall comments that "The specific mention that the birds do not work implies that it isassumed that men do work: Jesus is not advocating a lazy, carefree attitude to life." (P. 527)We agree with Marshall, although it is possible to understand Jesus as holding that his followersdon't have to work hard to provide for their future physical needs, just like the crows. But thecrows (and other birds) do go about gathering their food, building nests, and providing for theiryoung. They just don't attempt to do things that are beyond their ability or their God-given duty.Gilmour quotes A.H. McNeile's words, "The birds are an example not of idleness but of freedomfrom anxiety." (P. 227)2594The accusative plural pronoun auvtou,j, "them," is changed to the neuter accusativeplural auvta, also meaning "them," by P45, Bezae, Family 13 of Minuscules, and the Old LatinManuscripts f and r1.This variant reading is nothing more than a grammatical adjustment of the original text, anddoes not change the meaning of Luke.2595The plural nominative pronoun u`mei/j, "you people," is omitted by P75 and a few otherGreek manuscripts.(continued...)1256

2595(...continued)In fact, it is not needed, because the pronoun is implied by the second person plural verbthat follows. Again (see the preceding footnote), this variant reading is of the nature of agrammatical adjustment of the original text, and does not change its meaning.2596There is a parallel to Luke 12:24 in Matthew 6:26:Luke: katanoh,sate tou.j ko,rakaj o[ti ouv spei,rousin ouvde. qeri,zousin( oi-j ouvk e;stintamei/on ouvde. avpoqh,kh( kai. o` qeo.j tre,fei auvtou,j\ po,sw| ma/llon u`mei/j diafe,rete tw/npeteinw/nÅ“Consider carefully the crows, that they don’t plant (seeds), nor do they harvest (thefields); they don’t have a hidden storeroom or a barn–and the God nourishes them. How muchmore valuable are you people than the birds.”Matthew: evmble,yate eivj ta. peteina. tou/ ouvranou/ o[ti ouv spei,rousin ouvde. qeri,zousinouvde. suna,gousin eivj avpoqh,kaj( kai. o` path.r u`mw/n o` ouvra,nioj tre,fei auvta,\ ouvc u`mei/jma/llon diafe,rete auvtw/nÈ“Look at the birds of the heaven, that they don't plant (seeds), nor do they harvest (thefields), nor do they gather into barns--and the Father of you people, the Heavenly One, nourishesthem. Are you people not more valuable than they?"Here again it appears that Matthew has edited the more original statement of Jesus foundin Luke. Matthew uses the verb evmble,pein eivj, "look at (or 'into')," instead of Luke's katanoei/n,"consider carefully." Matthew replaces Luke's more specific tou.j ko,rakaj, "the crows (or'ravens')" with the more general "the birds of the heaven." Instead of Luke's "they don't have ahidden storeroom or a barn," Matthew has "nor do they gather into barns." Instead of Luke's"and the God nourishes them," Matthew has "and the Father of you people, the Heavenly One,nourishes them." Of course, Jesus probably gave this teaching on a number of occasions, andmay well have used slightly different wording from time to time.Once again, where Luke has Jesus making an affirmation, "How much more valuable areyou people than the birds", Matthew turns the statement into a question, "Are you people notmore valuable than they?"None of these differences effect the meaning of Jesus' teaching, which is that people canlook at nature--specifically at the birds, or even more specifically, at the crows or ravens, and seehow God provides for his creatures, who can trust in God's provision without the need for anxiousworrying, and attempting to accomplish things beyond their God-given capabilities. And Jesus,who values creatures such as birds, reminds his hearers that they are of more value than birds.Marshall comments that "If the disciples are more important than birds...it is implied that God willcertainly provide for them." (P. 527)1257(continued...)

2597 2598 2599among you people, (by) worrying can add a foot and a half to his height? 12.26 If2596(...continued)Jesus is no opponent of "natural theology," insisting that people can only know Godthrough the biblical revelation, and not through nature (such as Karl Barth has advocated in thetwentieth century). No, he teaches his followers to look into nature, to observe it carefully--and tosee there how God the Creator / Designer of nature, provides for his creatures apart from theirabilities or concerns to care for themselves. Of course the crows / ravens and all the other birdsdo build nests, and go out into the countryside to find food for their offspring and for themselves.But all of their busy efforts to provide in this way are constantly dependent upon divineprovisions and they are not self-reliant, worried that unless they plant and harvest, they will not beprovided for. Completely apart from human agricultural activities, the birds live full, healthy lives,perhaps even fuller lives, even in remote areas undisturbed by human efforts at crop production.2597The nominative singular masculine participle merimnw/n, "worrying," is omitted by Bezae.This omission is probably nothing other than a mistake, although it is quite true that no oneis able to add 18 inches to his height, or additional time to his life-span, whether worrying about itor not. In fact, worry is one of the worst enemies of a longer, healthy life-span.2598The pronominal accusative masculine singular numeral e`,na, "one," is interpolated intothe text following the noun ph/cun, "cubit," or "foot and a half," by a corrector of Sinaiticus,Alexandrinus, L, A, W, Theta, Psi, Uncial Manuscript 070, Families 1 and 13, Minuscule 33,the "Majority Text," the Latin Vulgate, a part of the Old Latin witnesses and the Syriac tradition.The text without the interpolated numeral is read by P45, P75, the first writer of Sinaiticus,Vaticanus, Bezae and the Old Latin Manuscripts ff2, i and I.Whether read or not makes no difference for the teaching of Luke.2599The phrase evpi. th.n h`liki,an auvtou/ prosqei/nai, literally "upon the height of his toadd," is read by P75, Vaticanus, Minuscule 579 and a few other Greek manuscripts.It is changed to read prosqei/nai evpi. th.n h`liki,an auvtou, "to add upon the height of his,"by P45, Sinaiticus, Alexandrinus, Bezae, L, Q, W, Theta, Psi, Uncial Manuscript 070,Families 1 and 13 of Minuscules, Minuscule 33, the "Majority Text" and the entire Latin tradition.Once again, this is simply a matter of a grammatical adjustment of the text, and does notchange the meaning of Luke.Fitzmyer, along with others, translates "can add a moment of time to his span of life", 2, p.975, but admits that this meaning is only found in non-biblical sources, and that in the LXX theph/cuj ("cubit," "foot and a half”) is always found in terms of a measure of length (2, p. 978).But compare Psalm 39:5, where the life-span is described in terms of "hand-breadths."1258(continued...)

2599(...continued)Fitzmyer states that commentators choose the translation that he has given because "itavoids the grotesque idea that the addition of 18 inches to one's height would be a 'tiny little thing'(evla,ciston)." (2, p. 979)We do not think that it is the proper way to determine the meaning of a word--by whether ornot we think the meaning is "grotesque." But we agree with Fitzmyer in his later statement that "Inany case, the implication is that only God can prolong human life or add such stature;consumption of food alone will not achieve it [it may add 18 inches to our belt-line, but not to ourheight!]." (2, p. 979) Certainly worrying about it cannot achieve it.Luke 12:25 has a parallel in Matthew 6:27:Luke: ti,j de. evx u`mw/n merimnw/n du,natai evpi. th.n h`liki,an auvtou/ prosqei/nai ph/cunÈ"Who then from among you people, (by) worrying is able to his height to add a cubit?”Matthew: ti,j de. evx u`mw/n merimnw/n du,natai prosqei/nai evpi. th.n h`liki,an auvtou/ph/cun e[naÈ"Who then from among you people (by) worrying is able to add to the height of his one footand a half?"Here Luke and Matthew are almost word-for-word the same. The differences are slight:Matthew changes the word-order of Luke in the last half of the sentence, making it easier toread; and where Luke has "a cubit," Matthew has "one cubit." But with these "editorial"differences, the teaching of Jesus is the same. Jesus is pointing out the limitations of worry. Youcan worry yourself to death, but it won't cause you to add significantly to your height (or to thelength of your life).Ask any of the shorter athletes, who aspire to playing in the National BasketballAssociation, whether or not worrying about it enabled them to grow a foot and a half taller. Andnotice that people who constantly worry about their health and their longevity have about thesame life-spans as those who seldom worry about longevity. There are many things in life (suchas our height, or our longevity) which we must simply accept as a "given"--and do the best we canwith what we have been given. To spend time, and waste energy worrying about those "givens,"is an exercise in both ineffectiveness and in foolishness.That does not mean that we should not exercise, and eat balanced meals, and take theproper vitamins--but we should not center our concerns in these things. Life has much moreimportant goals for the followers of Jesus to achieve.Fitzmyer calls verse 25 (and Matthew 6:27) "an intrusion," already found in “Q,” since itdoes not deal with either food nor clothing (2, p. 976). We think this is an example of(continued...)1259

therefore not even a least thing you are able (to do), why concerning the rest of things do you2600 2601worry? 12.27 Consider carefully the lilies, how (they) grow. (They) don't work hard nor2599(...continued)unnecessary "hyper-criticism," and that Jesus may well have combined these subjects, just aseasily as some later editor of these sayings could have.2600The phrase eiv ou=n ouvde. evla,ciston du,nasqe( ti, peri. tw/n loipw/n, literally "iftherefore not even a least thing you are able, why concerning the rest of things" is shortened toread kai. peri. tw/n loipw/n ti, "and concerning the rest of things, anything," by Bezae and amajority of the Old Latin witnesses.Luke 12:26 has perhaps a partial, but not a real parallel in Matthew 6:28:Luke 12:26: eiv ou=n ouvde. evla,ciston du,nasqe( ti, peri. tw/n loipw/n merimna/teÈ"If therefore not even a least thing you are able (to do), why concerning the rest of thingsdo you worry?"Matthew 6:28: kai. peri. evndu,matoj ti, merimna/teÈ“And concerning clothing, why do you worry?”Where Luke's statement is much fuller, and general in nature, "the rest of things," i.e.,"anything else," Matthew's statement is much more specific, limiting the worrying to thatconcerning clothing.We understand the teaching of Jesus to be the same in both Gospels. If worrying won'tenable the short person to add a foot and a half to his height, or enable anyone to increase theirlongevity, why can't we learn from this fact the folly of worrying about other things (in general,Luke; specifically, with reference to clothing, Matthew). It is far better to trust in God's provision,and then go out to do the tasks which God has enabled us to do, than it is to think that everythingdepends upon ourselves, and to cripple ourselves by worrying over our height, or our longevity, orour clothing, or other things.Fitzmyer comments that "Verses 25-26 press the point still further: Worry cannot add anextra moment to one's life [or, perhaps, 'add a foot and a half to one's height']; so if this 'tiny littlething' cannot be achieved by human concern, why worry about the rest? Direction in life shouldcome from a preoccupation with God and his kingdom; concern for earthly details may prove tobe only an obstacle to the single-minded pursuit of and service to the kingdom." (2, p. 977)2601Fitzmyer says the kri,non "is specifically the 'white lily' (lilium candidum)...lt was,however, also used generically for many lily-like flowers. Since the 'white lily' is usually awoodland plant, it is hard to think of it in Palestinian setting...Hence kri,na is often understood(continued...)1260

2602 2603make cloth. But then, I tell you people, not even Solomon in all his glorious splendor was2604dressing like one of these. 12.28 If then in a field, the grass being today, and tomorrow into2601(...continued)generically of other colorful, beautiful flowers that dot the Palestinian countryside in the spring;e.g. the scarlet anemone, the Easter daisy, the autumn crocus, ranunculi, even poppies--all ofwhich have been suggested at times as meant by kri,na...Even if the flower cannot be specificallyidentified, the import of Jesus' words is clear: The 'lilies' do nothing to achieve their own beauty."(2, p. 979) But this is over-statement, they “do nothing.” The fact is that every flower is a living,acting factory, bringing up nutrients from the soil, building itself, and providing oxygen for humansand animals, among many other activities. What they don’t do, is attempt to accomplish tasksbeyond their God-given ability.2602The phrase auvxa,nei\ ouv kopia/| ouvde. nh,qei, "it grows: it does not work hard, neithermakes cloth," is changed to read ouvte. nhqei ouvte. u`fai,nei, "it neither works hard nor weaves" byBezae, the Sinaitic Syriac, the Curetonian Syriac, the Old Latin Manuscript a (with a differentword-order, see) Marcion (2nd century A.D., according to Tertullian, who died after 220 A.D.) andClement of Alexandria (who died before 215 A.D.).These variant readings do not change the meaning of Luke.Gilmour comments on verse 27 that these two verbs, "work hard" and "make cloth" refer tomen's work and women's work, side by side (p. 228). The flowers of the field do the tasks thatGod the Creator has assigned them--producing seed for the oncoming generation of plants,consuming carbon dioxide, producing oxygen, providing food for the grazing animals. They arenot lazy, doing nothing. They simply cannot, and do not, attempt to do the tasks assigned tohuman beings, both male and female.2603The conjunction o`,ti, “that,” is interpolated into the text at this point by Sinaiticus,Alexandrinus, Bezae, L, Psi, Families 1 and 13 of Minuscules, Minuscules 33, 892, 1424, someother Greek manuscripts, a majority of the Old Latin witnesses and Clement of Alexandria (whodied before 215 A.D.).It is not read by P45, P75, Vaticanus, W, Theta, Uncial Manuscript 070, the "MajorityText," the Old Latin Manuscript a or the Latin Vulgate.The interpolation does not change the meaning of Luke.2604Luke 12:27 has a parallel in Matthew 6:28b-29:Luke 12:27: katanoh,sate ta. kri,na pw/j auvxa,nei\ ouv kopia/| ouvde. nh,qei\ le,gwde. u`mi/n( ouvde. Solomw.n evn pa,sh| th/| do,xh| auvtou/ perieba,leto w`j e]n tou,twnÅ"Consider carefully the lilies, how they (literally 'it') grow (literally, 'grows'): they (literally, 'it')don't (literally 'doesn't') work hard nor make cloth. But then, I tell you people, not even Solomon in(continued...)1261

2605 2606an oven being thrown, the God in this way dresses, how much more (He will clothe) you2604(...continued)all his glorious splendor was dressing like one of these.”Matthew 6:28b-29: katama,qete ta. kri,na tou/ avgrou/ pw/j auvxa,nousin\ ouv kopiw/sinouvde. nh,qousin\ 6.29 le,gw de. u`mi/n o[ti ouvde. Solomw.n evn pa,sh| th/| do,xh| auvtou/ perieba,letow`j e]n tou,twnÅ"Study the lilies of the field, how they grow. They don't work hard, nor make cloth. But thenI say to you people that not even Solomon in all his glorious splendor was dressing like one ofthese."Again we see a few "editorial" differences between Luke and Matthew, and it is ourimpression that Matthew has "cleaned up" the text of Luke. Where Luke uses the verbkatanoei/n, Matthew uses the verb katamanqa,nein (these are synonyms, with little difference inmeaning; perhaps Matthew's language is somewhat more common than Luke's). Where Lukeuses a plural noun with singular verbs, Matthew changes to plural verbs, making for easierreading. Matthew adds the phrase "of the field" to Luke's "lilies." The last half of the saying ofJesus is word-for-word the same in Luke and Matthew. Once again we note that Jesus probablygave this basic teaching on numerous occasions, and could well have used different wordinghimself.For Solomon's splendor, see 1 Kings 10 and 2 Chronicles 9.Once again, it is obvious that Jesus is no "Barthian," who denies that there is any clearrevelation of God in nature. Quite the opposite--Jesus calls upon his followers to look carefully atnature, especially at the flowers. Without spinning cloth to make their clothing, they still clothethemselves with a beauty and intricacy of design that the greatest of human skills cannotreproduce.Is Jesus right in so teaching? Go out into the Texas countryside in a spring that has seenabundant rain (even in the normally desert-Iike West Texas), and stop to observe the QueenAnne's lace, or the bluebonnets, or their red-colored competitors, the "Indian Paint-Brush," dottingthe road-sides and fields--and compare your finest suit, or dress to them. Who wins--the flowersof the field, or your wardrobe?And Jesus teaches, if God is so extravagant in his gifts to the billions and billions of tinywild flowers, can we human beings not trust him to provide for us with even greater and moreextravagant provisions?2605Fitzmyer comments that in these sayings, "Jesus draws from the Palestiniancountryside vivid details to press his point: Be as free from worry as the ravens, the lilies, eventhe grass in the field. They all thrive without worry, because God himself cares for them [and, we(continued...)1262

people, little faith ones. 26072605(...continued)add, because they continually do their God-given tasks, extracting nourishment from the soil,taking in carbon dioxide, manufacturing oxygen, etc]. Ravens have no barns or warehouses [butwe add, they built their nests, and they gather their food, both for themselves and theiroffspring]..." (2, p. 977) Nolland comments that "When wood is valuable and in short supply,then the natural field grasses (along with the wild flowers found there), as well as the chaff fromthe harvest, serve to eke out the fuel supply." (2, p. 693)2606The 3rd person singular, present indicative active verb avmfie,zei (from the verbavmfia,zein), "he clothes," is read by P45, P75, Vaticanus (see), Bezae, L, Uncial Manuscript070 and Minuscule 892.It is changed to read avmfie,nnusin, which has the same meaning, and is an alternativeway of spelling this verb, by Sinaiticus, Alexandrinus, Q, W, Theta, Psi, Families 1 and 13 ofMinuscules, Minuscule 33, the "Majority Text" and Clement of Alexandria (who died before 215A.D.).Here again this is simply a matter of grammatical adjustment of the text, and makes nodifference for the meaning of Luke.2607Luke 12:28 has a parallel in Matthew 6:30:Luke 12:28: eiv de. evn avgrw/| to.n co,rton o;nta sh,meron kai. au;rion eivj kli,banonballo,menon o` qeo.j ou[twj avmfie,zei( po,sw| ma/llon u`ma/j( ovligo,pistoiÅ"If then in a field, the grass being today, and tomorrow into an oven being thrown, the Godin this way dresses, how much more (He will clothe) you people, little-faith ones?”Matthew 6:30: eiv de. to.n co,rton tou/ avgrou/ sh,meron o;nta kai. au;rion eivjkli,banon ballo,menon o` qeo.j ou[twj avmfie,nnusin( ouv pollw/| ma/llon u`ma/j( ovligo,pistoiÈ"If then the grass of the field, today being, and tomorrow into an oven being thrown, theGod in this way dresses, not much more (dress) you people, little-faith ones?"The saying of Jesus is almost word-for-word the same in Luke and in Matthew, except forminor "editorial" changes, which may only reflect Jesus’ varying ways of giving the same teachingon different occasions.Matthew changes Luke's "If then in a field, the grass..." to "If then the grass of the field,"which is easier to read.Matthew reverses Luke's "being today" to "today being," perhaps slightly improving thesense.(continued...)1263

260812.29. And you people--do not seek (for) what you may eat, and what you may drink;2607(...continued)Matthew substitutes the verb avmfie,nnusin for the more unusual form of the verb used byLuke, avmfie,zei.Matthew changes Luke's "how much more you people?" to read "not much more youpeople?" but omits the phrase "the God in this way dresses,” and thereby makes it unclear exactlywhat the question is.In spite of these differences, the teaching of Jesus is the same according to both Luke andMatthew. When you honestly observe nature around you--specifically its flowers and its grass,which last only for a short while, and then are burned up in an oven (or perish in some other way;for this observation compare the biblical passages Isaiah 37:27; 40:6-8; Job 8:12; 14:2; Psalms37:2; 90:5-6; 102:12; 103:15-16; 1 Peter 1:24)--you cannot help but observe not only howquickly the grass and the flowers pass away; but you also observe how richly God provides fortheir "dress" in spite of their having such a short life-span.A similar observation can be made of the millions of birds that die of starvation in wintryblasts. Jesus asks, will God not much more provide for our human need for clothing? It is theemphatic affirmation that God is, and that the God who provides for all his creatures such as thegrass and the flowers, so extravagantly, so luxuriously--will richly provide for our human needs.This must not be taken to mean that we will never die, or suffer hunger or even die bystarvation, or freeze to death. Those things sometimes happen; but still, the overall observation istrue--that God richly provides for his creatures. And for Jesus, and those who share his faith,even in death God will richly provide. What a powerful faith!Fitzmyer notes that this Greek compound adjective ovligo,pistoi, "Iittle-faith ones," "lacksany real equivalent in the Semitic languages, and hence is scarcely traceable to Jesus himself."(2, p. 979)We could agree with this if we were convinced that Jesus could only speak a Semiticlanguage, but that such is the case is far from evident. We believe that Jesus knew and spokeGreek (having grown up at Nazareth, only four miles away from Sepphoris, where Greek wasspoken fluently), and that such a compound adjective could easily have come from his own lips.This word is found at Matthew 6:30; 8:26; 14:31; 16:8 and here, Luke 12:28. CompareMatthew 17:20 for a noun formed from the same two words, th.n ovligopisti,an, “the little-faith,”or “the lack of faith.”2608The conjunction kai, "and," is read by P45, Sinaiticus, Vaticanus, L, Q, UncialManuscript 070, Minuscules 33, 565, 579, 892, 1241, 1424, a few other Greek manuscripts, theOld Latin manuscript e, the Sinaitic Syriac, the Curetonian Syriac, the Peshitta Syriac and theBohairic Coptic (in part).It is changed to read hv,, "or," by P75, Alexandrinus, Bezae, W, Theta, Psi, Families 1 and(continued...)1264

2609 2610and do not be anxious. 12.30 For these things, all the nations of the earth are seeking2608(...continued)13 of Minuscules, the "Majority Text," the Latin Vulgate, a part of the Old Latin witnesses, theHarclean Syriac, the Sahidic Coptic, the Bohairic Coptic (in part) and Clement of Alexandria (whodied before 215 A.D.), in an effort to make Luke's text conform to that of Matthew 6:31.This variant reading does not change the meaning of Luke.2609Luke 12:29 has a parallel in Matthew 6:31:Luke 12:29: kai. u`mei/j mh. zhtei/te ti, fa,ghte kai. ti, pi,hte kai. mh. metewri,zesqe\"And you people--do not seek (for) what you may eat, and what you may drink, and do notbe anxious."Matthew 6:31:peribalw,meqaÈmh. ou=n merimnh,shte le,gontej\ ti, fa,gwmenÈ h;\ ti, pi,wmenÈ h;\ ti,"Therefore don't you people worry, saying, 'What shall we eat?' Or, 'What shall we drink?'Or 'What shall we wear?"'The saying of Jesus, as reported by Luke and Matthew, means the same thing; but thereare considerable differences:Where Luke has "And you people-do not seek (for)...", Matthew has "Therefore don't youpeople worry, saying..."Where Luke has "what you may eat, and what you may drink," Matthew has "What shallwe eat?" Or, "What shall we drink?"Where Luke has the commandment "And do not be anxious" (using the rare Greek verbmetewri,zesqe, which usually means "to be raised on high," and we wonder if Jesus is depicted asmeaning "don't get excited"), Matthew substitutes an additional question not paralleled in Luke atthis point, "Or, 'What shall we wear?"', and we wonder if the author of Matthew did notunderstand the meaning of this rare verb.Where Luke has the imperatives "Do not seek (for)..." and "Do not be anxious," Matthewgives three examples of worried questioning.Nevertheless, the meaning of both Gospels is the same at this point--these are simplyeditorial differences in how the saying is to be worded, and how to make it more effective inreaching the readers. And, we insist, since Jesus probably gave this same teaching on numerousoccasions, it may well be that such differences stem from Jesus himself.Jesus is teaching followers to get their priorities straight. They should not let concerns for(continued...)1265

2611 2612 2613for; but then the Father of yours knows that you need these things. 12.31 Rather, seek2609(...continued)physical nourishment and drink and clothing take center stage in their concerns, or overwhelmthem. They can trust God's provision for these earthly needs.2610Fitzmyer translates "the pagans" (2, p. 975), but we disagree with such a translation,thinking that it is the language of prejudice, used by Christians and Jews, but not truly rooted inthe Bible, and not intended by Jesus. However this may be, we agree with Fitzmyer in hisstatement that "Their hectic 'running after' food and drink creates the anxiety or their lives and thelack of inner peace." (Ibid.)2611The 3rd person plural, present indicative active verb evpizhtou/sin, "they are seekingfor," is read by P75, Sinaiticus, Vaticanus, L, Uncial Manuscript 070, Family 13 of Minuscules,Minuscules 33, 579, 1241 and a few other Greek manuscripts.It is changed to the 3rd person singular, present indicative active verb, evpizhtei/, "it isseeking for," by P45, Alexandrinus, Bezae (see), Q, W, Theta, Psi, Family 1 of Minuscules, the"Majority Text" and Clement of Alexandria (who died before 215 A.D.).This variant reading has been caused by grammatical considerations --understanding thesubject to be pa,nta, "all," which can take a singular verb rather than a plural. But the variantreading does not change the meaning of Luke.2612For God's care and provision for his people, see Luke 6:35-36; 11:2-3 and 13.2613Luke 12:30 has a parallel in Matthew 6:32:Luke 12:30: tau/ta ga.r pa,nta ta. e;qnh tou/ ko,smou evpizhtou/sin( u`mw/n de. o` path.roi=den o[ti crh,|zete tou,twnÅ"For these things, all the nations of the earth are seeking for; but then the Father of yoursknows that you need these things."Matthew 6:32: pa,nta ga.r tau/ta ta. e;qnh evpizhtou/sin\ oi=den ga.r o` path.r u`mw/no` ouvra,nioj o[ti crh,|zete tou,twn a`pa,ntwnÅ"For all these things the nations seek for. For the Father of yours, the Heavenly One,knows that you need all of these things."Here again it appears that Matthew has "cleaned up" Luke's more original text, giving thesaying a more logical word-order, and shortening Luke's "all the nations of the earth" to simply"the nations."Where Luke has "the Father of yours," Matthew has "the Father of yours, the Heavenly(continued...)1266

2614 2615 2616(for) the Kingdom of His, and these things will be added to you. 12.32 Don't be afraid,One."2613(...continued)And where Luke has "you need these things," Matthew adds "you need all these things."Whether to take pa,nta, "all," with "all these things," or with "all the nations," is leftambiguous by Luke, but with Matthew's change in word-order, modifies "the nations."In spite of these slight "editorial" differences, it is obvious that both Luke and Matthew arereporting the same teaching of Jesus, without any substantial difference; and we have to keep inmind that such teachings as this were undoubtedly given by Jesus again and again, which mayhave contributed to these slight differences in wording.There are universal needs, that all people have, and the followers of Jesus have thoseneeds as well. But, Jesus assures his followers, God the Father is fully aware of these needs,and will see to their provision. That is why they don't need to be uppermost in their concerns.2614The genitive singular possessive pronoun auvtou/, "of His," is read by Sinaiticus,Vaticanus, the first writer of Bezae, L, Psi, Minuscules 579, 892, a few other Greekmanuscripts, the Old Latin Manuscripts a, c and the Coptic tradition.The pronoun is omitted by P75.The pronoun is changed to read the phrase tou/ qeou/, "of the God," by P45, Alexandrinus,a corrector of Bezae, Q, W, Theta, Uncial Manuscript 070, Families 1 and 13 of Minuscules,Minuscule 33, the "Majority Text," the Latin Vulgate, a part of the Old Latin witnesses, the Syriactradition and Marcion (2nd century A.D.; according to Epiphanius of Constantia, who died 403A.D.).The variant readings do not change the meaning of Luke.2615The adjective pa,nta, "all," is interpolated into the text at this point by a corrector ofSinaiticus, Alexandrinus, Bezae, K, N, Gamma, Theta, Psi, Uncial Manuscript 070, Families 1and 13 of Minuscules, Minuscules 33, 575, 579, 700, 1241, 1424, 2542, many other Greekmanuscripts, the Latin Vulgate, a part of the Old Latin witnesses, the Peshitta Syriac, theHarclean Syriac (with markings to show that it was not found in the exemplar being used), anumber of manuscripts of the Sahidic Coptic and the Bohairic Coptic, in an effort to make the textof Luke conform to that of Matthew 6:33.The interpolation hardly changes the meaning of Luke, other than perhaps making itslightly more emphatic.2616Luke 12:31 has a parallel in Matthew 6:33.1267(continued...)

2616(...continued)Luke 12:31: plh.n zhtei/te th.n basilei,an auvtou/( kai. tau/ta prosteqh,setai u`mi/nÅ"Rather, seek (for) the Kingdom of His, and these things will be added to you people."Matthew 6:33: zhtei/te de. prw/ton th.n basilei,an Îtou/ qeou/Ð kai. th.ndikaiosu,nhn auvtou/( kai. tau/ta pa,nta prosteqh,setai u`mi/nÅ"But then seek (for) first the Kingdom [of the God] and the right-relationship(s) of His, andall these things will be added to you people."Luke.Again it appears that Matthew has edited and expanded upon the saying as given byMatthew leaves out the adversative adverb plh,n, "rather."Instead of Luke's "seek (for) His Kingdom," Matthew expands to "seek (for) first theKingdom [of the God] and the right-relationship(s) of His," making it much clearer what Jesusmeans for his followers to seek, and acknowledging that while they must seek for other things,this should be their "first" concern. The addition of "the right-relationship(s) of His" makes it clearthat this seeking is not simply something mystical and spiritual, but has dynamic implications forhuman interpersonal relationships as well.Where Luke has only "these things will be added to you people," Matthew expands to say"all these things will be added..."In spite of these slight differences, there can be no doubt that both Luke and Matthew arereporting the same dynamic teaching of Jesus.Here is the "Summum Bonum" (the "Highest Good") for the followers of Jesus: theKingdom of God. There are other things that are necessary in life--God the Father knows that--and will provide those necessary things. Therefore, the followers of Jesus don't need to worryabout them, but can concentrate their energies and their concerns on this "Highest Good," whichwill impart purpose and meaning to their lives in a way that simply meeting physical needs cannever do.Fitzmyer describes verses 30b-31 as "The crucial point of the exhortation...'your Father iswell aware that you need these things; seek rather his kingdom, and these things will be given toyou in addition.' Priority of values is proposed again." (2, p. 977)Marshall notes that the phrase “To seek the kingdom” can be variously understood: “1. To seek that God’s rule may come, and to advance its coming, rather than to care aboutmaterial things.1268(continued...)

2617the little flock (of my followers), because He was pleased, the Father of yours, to give to youpeople the Kingdom. 26182616(...continued)2. To seek the (spiritual) blessings of the kingdom rather than material benefits.3. To submit to God’s rule...4. To pray the Lord’s prayer.” (P. 530)Marshall opts for the second understanding, but it may be best to understand the phrase inthe broadest possible way, including all of these understandings. “Put Kingdom mattersuppermost in your hearts and lives, and in your expectations.”2617The phrase evn auvtw/|, “in himself,” is interpolated into the text at this point by Bezae andthe Old Latin Manuscript e (see).The interpolation does not change the meaning of Luke.2618Luke 12:32 has a related passage in Matthew 6:34, standing at the point where thissaying occurs in Luke; but it is not parallel, being quite different in nature:Luke 12:32: Mh. fobou/( to. mikro.n poi,mnion( o[ti euvdo,khsen o` path.r u`mw/ndou/nai u`mi/n th.n basilei,anÅ"Don't be afraid, the little flock (of my followers), because He was pleased, the Father ofyours, to give to you people the Kingdom."Matthew 6:34: mh. ou=n merimnh,shte eivj th.n au;rion( h` ga.r au;rion merimnh,seieàuth/j\ avrketo.n th/| h`me,ra| h` kaki,a auvth/jÅ"Therefore don't you people worry for the next day, for the next day will worry for itself;sufficient to the day (is) its troubles."Both teachings come from Jesus, according to Luke and Matthew. The followers of Jesusdo not need to be afraid, because of who they are. They are small in number, a "little flock," andare therefore subject to danger--see Matthew 10:16; Acts 20:28-29. But still, they are God's"flock" (see Mark 6:34; 14:27; Matthew 15:24; 18:12-14; 25:32-33; Luke 15:4-6; John 10:1-27;21:15-17; 1 Peter 5:2-3), and God has by his own choice given them the Kingdom (both aspresent possession and as future inheritance). They are part of that Kingdom, and all its richesand hopes are theirs.Jesus also teaches his followers to deal with life one day at a time. Since God knows alltheir needs, and will constantly make provision for those needs, they can quit worrying abouttomorrow--and concentrate their attention on the daily troubles and concerns that they face.(continued...)1269

2618(...continued)Fitzmyer comments that "Verse 32 adds a further counsel, as the 'disciples' of verse 22are now addressed as 'little flock.' It betrays the self-conscious awareness of the early Christiancommunity in its struggle for recognition, unity, and cohesion. Reassurance is given to it, whichshould transcend all fear, despite the small size of the group..." (2, p. 977) He adds on p. 980that "in this saying the small community of Jesus' followers is promised God's greatest gift.”If Fitzmyer means that the saying can only have arisen at a time later than that of Jesusand his disciples, when the author of Luke was exhorting his fellow believers, we would insist thatJesus and that tiny group of followers, facing the soon-coming death of Jesus at the hands of theJews and Romans, and then their own persecution as his followers, would need this kind ofreassurance just as much, if not more, than any other group at a later time.For this exhortation to "not be afraid," compare Luke 1:13; 2:10; 5:10; 8:50; Acts 18:9and 27:24.Jesus’ words o[ti euvdo,khsen o` path.r u`mw/n dou/nai u`mi/n th.n basilei,an, "because itpleased the Father of you people to give to you the Kingdom," place the choice or good pleasureof the Father in the past tense, and the saying may well mean that this tiny group has alreadyentered into, or inherited, the Kingdom. It may point to a future reception of the Kingdom, but notnecessarily so. We agree with Fitzmyer in his comment that "The giving of the kingdom echoes[the language] of DanieI 7:13-14..." (2, p. 980)That passage reads, "...I saw one like a son of a human coming with the clouds of heaven.And he came to the Ancient of Days, and was presented before him. To him was given dominionand glory and kingship, that all peoples, nations, and languages should serve him. His dominionis an everlasting dominion that shall not pass away, and his kingship is one that shall never bedestroyed." Compare Luke 22:28-30, where Jesus gives his Kingdom to his closest followers.Knox comments that "This verse [32] is of great importance in discussions of therelationship of Jesus to the church, which manifestly came fully into being only after his death andresurrection. At the very least the passage indicates that Jesus thought of his disciples whom heis addressing as being in some special sense the recipients of the benefits of the new age...Theterm 'little flock' is reminiscent of Isaiah 40:11 and of Ezekiel 34:12 [see also Jeremiah 13:17and Zechariah 10:3], and must mean that Jesus thought of his disciples as a body, not only withaffectionate devotion, but also as having important religious significance..."It was not long after the Resurrection that Christians were all but identifying the churchwith the kingdom of God. In this they went too far; the kingdom of God transcends any humancommunity, and no human institution can hope to [fully] embody it. In so far as we ever claim todo so, we are guilty of almost blasphemous presumption. At the same time, it is not enough tosay that the church is simply the herald of a completely future kingdom, or is in the position ofmerely waiting for it. In the church the kingdom is already in some measure present. The church(continued...)1270

261912.33 Sell the belongings of yours, and give as a merciful gift; make for yourselves2618(...continued)is the church only in so far as it belongs not to this age only, but to the age which is to come andin Christ has already begun. There is a sense in which God has already given us the kingdom.”(Pp. 229-30)2619Luke 12:33a, Pwlh,sate ta. u`pa,rconta u`mw/n kai. do,te evlehmosu,nhn: “You peoplesell the belongings of yours, and give (them) as a merciful offering,” is peculiar to Luke, and wedescribe it as “L.” There is nothing parallel to it in Matthew 6, but there are parallel statements atother places:Matthew 19:21: e;fh auvtw/ | o` VIhsou/j\ eiv qe,leij te,leioj ei=nai( u[page pw,lhso,n sou ta.u`pa,rconta kai. do.j Îtoi/jÐ ptwcoi/j( kai. e[xeij qhsauro.n evn ouvranoi/j( kai. deu/ro avkolou,qeimoiÅ"The Jesus said to him, 'If you desire to be complete ('perfect'), go, sell the belongings ofyours and give [to the] poor people; and you will have treasure in (the) heavens; and come, followme." Also, Mark 10:21; Luke 18:22, parallels.Acts 4:34-37: ouvde. ga.r evndeh,j tij h=n evn auvtoi/j\ o[soi ga.r kth,torej cwri,wn h'oivkiw/n u`ph/rcon( pwlou/ntej e;feron ta.j tima.j tw/n pipraskome,nwn kai. evti,qoun para. tou.jpo,daj tw/n avposto,lwn( diedi,deto de. e`ka,stw| kaqo,ti a;n tij crei,an ei=cenÅ VIwsh.f de. o`evpiklhqei.j Barnaba/j avpo. tw/n avposto,lwn( o[ evstin meqermhneuo,menon uiò.j paraklh,sewj(Leui,thj( Ku,prioj tw/ | ge,nei( u`pa,rcontoj auvtw/ | avgrou/ pwlh,saj h;negken to. crh/ma kai.e;qhken pro.j tou.j po,daj tw/n avposto,lwnÅ“For there was not being any poor person among them; for whoever were possessors offields or houses, selling (them), were bringing the prices of the things having been sold, and wereplacing (them) at the feet of the Ambassadors; then it was being given to each one, just asanyone had need. Joseph, then, the one called 'Barnabas' by (of 'from') the Ambassadors, whichis, being translated, 'Son of Exhortation,' a Levite, a Cypriot by race, having sold a field belongingto him, brought the money and placed (it) at the feet of the Ambassadors.”For this exact phrase, do,te evlehmosu,nhn, "give (what you obtain from selling yourbelongings as) a merciful gift," see Luke 11:41, where in a footnote all the passages using thisnoun in the Greek Bible are listed, and where we have noted that this noun is used to translatesuch important Hebrew words as ds,x,, chesedh, "steadfast love," hq")d'c., tsedaqah, "rightrelationship," and tm,êa/, )emeth, "truth," “faithfulness.”It is very interesting to see how legalistic interpreters of the New Testament have dealtwith this passage, oftentimes refusing to make it a genuine commandment of Jesus which his(continued...)1271

2620purses that are not growing old, an unfailing treasure in the heavens, where a thief does not2621draw near, nor does a moth destroy. 12.34 For wherever you people's treasure is,2619(...continued)followers must follow, quickly turning to other commandments which can be much more easilyfollowed (such as immersion, and the taking of the Lord's Supper). We think that legalisticinterpretation is mistaken in its approach to the biblical teachings, and that passages such as thisexpose it as such.2620This phrase, poih,sate e`autoi/j balla,ntia mh. palaiou,mena, "Make for yourselvespurses (or 'money-bags') that are not growing old," is peculiar to Luke, and we label this phraseas "L," just as we have the preceding phrase. We think that it is particularly in this material thatwe see the unique viewpoint of the author of Luke; which is concentrated on the necessity forusing the resources of one's earthly life to prepare for an eternal inheritance when this life is overthrough loving actions towards the poor.The noun balla,ntion means "purse," or “money-bag"; it occurs 4 times in the LXX, and 4times in the Greek New Testament, all in Luke: 10:4; 12:33 (here); 22:35 and 36. In the LXX,see Job 14:17 (used symbolically, as in this present passage, Luke 12:33); Proverbs 1:14;Tobit 1:14 and 8:2.For this matter of having purses that will not grow old (or fail), compare Luke 16:9, “...Makefriends for yourselves by means of dishonest wealth (mammon) so that when it is gone, they maywelcome you into the eternal tents” and Sirach 29:11-12, “Lay up your treasure according to thecommandments of the Most High, and it will profit you more than gold. Store up almsgiving inyour treasury, and it will rescue you from every disaster...”The problem with all earthly "purses"--whether leather bags hidden in rock caves, or underthe mattress, or gold coins in locked vaults, etc.--is that they "grow old." They get lost, or stolen,or eaten up by taxes, or devoured by inheritors, or forgotten, or lost in bank failures, or economicdepressions, etc. Jesus is referring to "heavenly deposits"--that is, as Marshall notes, "pursesthat will not perish and hence lose their contents." (P. 531 )2621The last half of verse 33 has a parallel in Matthew:Luke 12:33, qhsauro.n avne,kleipton evn toi/j ouvranoi/j( o[pou kle,pthj ouvk evggi,zei ouvde.sh.j diafqei,rei,"an unfailing treasure in the heavens, where a thief does not draw near, nor does a mothdestroy..."Matthew 6:20, qhsauri,zete de. u`mi/n qhsaurou.j evn ouvranw/ |( o[pou ou;te sh.j ou;tebrw/sij avfani,zei kai. o[pou kle,ptai ouv dioru,ssousin ouvde. kle,ptousin,"Treasure up then for yourselves treasures in heaven, where neither moth nor rust causeto disappear, and where thieves do not dig through nor steal."(continued...)1272

2621(...continued)One form of wealth in the world of Jesus was the storing up of expensive oriental rugs andtapestries--which would be subject to the ravages of moths, just as are expensive clothes (seeGilmour, p. 231 ).Once again it seems apparent that both Gospels are dependent upon their commonsource-document other than Mark, which we label "Q." It could be that Luke is abbreviating thestatement (Fitzmyer suggests that "In verses 33b, c, d Luke has eliminated the picturesque butrepetitious details about thieves burrowing through walls in order to steal, probably because hethinks of a different type of house known to his community." 2, p. 981)Or it could also be that Matthew is editing, and expanding upon a shorter statement, suchas found in Luke. Marshall thinks that these differences show that there were different"recensions" or "editions" of “Q,” and that this is the source of these differences.However this may be, it is obvious that Jesus taught his followers to not center their lives inthe effort to become rich, to have earthly treasures piled up, such as silver, gold, etc. Rather,they should seek to become rich in "heavenly treasure," the kind of wealth that cannot be stolenaway by thieves. The person who has "heavenly treasure" is the person who is indeed "rich" inJesus' eyes. The person who does not have such wealth is truly "poor."See Friedrich Hauck's article on the noun qhsauro,j in Theological Dictionary of the NewTestament Ill, pp. 136-37. Hauck shows how this noun is used in the LXX to translate r’c'Aa,)otsar, and where God's heavenly "treasure-chest" or "storehouse" is described as the source ofrain, snow and light. The word is used figuratively for the fact that wisdom and the reverent aweof God are "treasures."Hauck states that "The idea of payment to God is distinctively extended in later Judaism.The good works of the righteous, especially his almsgiving, are regarded as a qhsauro,j which islaid up with God in heaven. While the interest on this...may accrue to man in this life in the formof happy results, the capital will be kept in heaven to the day of judgment, and then it will be paidback.” SeeTobit 4:8-11, ‘If you have many possessions, make your gift from them in proportion; iffew, do not be afraid to give according to the little you have. So you will be laying up a goodtreasure for yourself against the day of necessity. For almsgiving delivers from death and keepsyou from going into the Darkness. Indeed, almsgiving, for all who practice it, is an excellentoffering in the presence of the Most High.”4 Esdras 6:5ff. (to lay up treasures of faith);4 Esdras 7:77...A common Jewish saying speaks of laying up (as treasures) fulfilments ofthe Law or good works... 'All that Israel lays up in the form of fulfillments of the Law and goodworks, it lays up for its Father in heaven.'" (quoting Deuteronomy Rabbah on Deuteronomy 1:1)1273(continued...)

2621(...continued)"...In another expression Judaism can speak of the treasure house of eternal life, genizchayyey (olma)..." (P. 137)Hauck holds that "Jesus takes up the Jewish image and teaching that man should notassemble earthly and material things, but that he should do good actions by which the righteouslay up treasure in heaven..." (Ibid.) It is obvious that Jesus does not mean the kind of treasurethat is composed of fulfilling commandments, but rather the kind of treasure depicted in Tobit--that of charitable gifts to the poor.In his accompanying article on the verb qhsauri,zein, Hauck states that "The piety of Jesusis distinguished by His definite repudiation of the laying up of earthly goods...ln so far as theheaping up of earthly goods expresses a this-worldly and egotistic attitude, it is a contradiction ofGod (Luke 12:21...) ln accordance with the Jewish image, acts of love are described as a layingup of treasure in heaven..." (P.138)The noun qhsauro,j, "treasure," occurs some 93 times in the LXX, and some 17 times inthe Greek New Testament. Most often it is used of earthly wealth, whether of gold, or silver, orprecious stones, or crops such as oil and wheat, etc. See Genesis 43:23; Joshua 6:19, 24;Judges 18:7; 1 Kings 7:37 (7:51 in English); 14:26, 26; 15:18; 2 Kings 12:19; 14:14; 16:8;18:15; 20:13, 15; 24:13, 13; 1 Chronicles 9:26; 26:20, 22, 24; 27:25, 25, 27, 28; 2 Chronicles5:1; 8:15; 12:9, 9; 16:2; 25:24; 32:27; 36:18, 18; 2 Esdras 2:69; 5:14; 17:70, 71; 20:40; 22:44;23:12; Job 3:21; Proverbs 3:14; 8:21; 10:2; 15:16; 21:20; Isaiah 2:7; 39:2, 4; 45:3; 15:13;20:5; 27:37 (Greek); 28:13 (Greek); 30:20 (Greek); 48:8 (Greek); Ezekiel 27:24; 28:4, 13;Daniel 1:2; Joel 1:17; Amos 8:5; Micah 6:10; Malachi 3:10; 1 Maccabees 1:23; 3:29; 4Maccabees 4:4, 7; Sirach 20:30; 40:18; 41:12, and 14.But the noun is also used of God's heavenly "treasure," from which he pours rain upon theearth, and also his wrath, etc., or in a symbolic way for human values such as wisdom andgodliness, or even a faithful friend, and especially charitable gifts. See Deuteronomy 28:12;32:34; Job 28:22, 22; Psalms 32:7; 134:7; Isaiah 33:6, 6 ("The Lord is exalted, he dwells onhigh; he filled Zion with justice and right-relationship; he will be the stability of your times, in (his)treasures is our salvation--there are wisdom and knowledge and godliness towards the Lord;these are treasures of right-relationship." So the Greek text; the passage is deeply meaningful,and rich for study.); Jeremiah 10:13; 27:25 (Greek), 28:16 (Greek); Sirach 1 :25; 6:14; 29:8-13("...Be patient with someone in humble circumstances, and do not keep him waiting for yourcharitable gift [evlehmosu,nh]. Help the poor for the commandment's sake, and in their need do notsend them away empty-handed. Lose your silver for the sake of a brother or a friend, and do notlet it rust under a stone and be lost. Lay up your treasure according to the commandments of theMost High, and it will profit you more than gold. Store up charitable gift(s) in your treasury[evlehmosu,nh] and it will rescue you from every disaster; better than a stout shield and a sturdyspear, it will fight for you against the enemy"); 43:14; Wisdom of Solomon 7:14 (Wisdom "is anunfailing treasure for mortals; those who get it obtain friendship with God, commended for thegifts that come from instruction") and Baruch 3:15.1274(continued...)

there also your heart will be., there also your heart will be. 26222621(...continued)In the Greek New Testament, see Matthew 2:11 (literal); 6:19 (literal), 20 (spiritual), 21(either); 12:35, 35 (spiritual, i.e., the human heart); 13:44 (literal, being used as a comparison forthe Kingdom of the heavens), 52 (spiritual); 19:21 (spiritual); Mark 10:21 (spiritual); Luke 6:45(spiritual, i.e., the human heart); 12:33, 34 (here; spiritual); 18:22 (spiritual); 2 Corinthians 4:7(spiritual); Colossians 2:3 (spiritual) and Hebrews 11:26 (literal).It is obvious that Jesus' teaching is closely related to the kind of teaching found in Sirach29:8-13 and Tobit 4:8-11; thus Jesus is seen as not only fulfilling the Hebrew Bible, but theSeptuagint as well.Knox comments that "In verses 13-21, the uncertainty of life was emphasized; here, theuncertainty of possessions (to moth and thief we would need to add such things as inflation, orthe failure of stock markets or banks). But whether we are remembering the fact that we mustleave our possessions, or the fact that they may be lost or stolen or destroyed, the point is thesame: our security, if it is really secure, cannot rest upon so precarious a foundation...We mustbe 'rich toward God'; or as it is said here, our 'treasure must be in the heavens."' (Pp.230-31)Also, see Gospel of Thomas # 76, "Jesus said:...'You also must seek for the treasurewhich does not perish, which abides where no moth comes near to eat and (where) no (ouvde,)worm destroys."'2622The last phrase in this verse, kai. h` kardi,a u`mw/n e;stai, literally "also the heart of youpeople will be," is changed to read e;stai kai. h` kardi,a u`mw/n, "will be also the heart of youpeople," by Bezae and a few other Greek manuscripts, in an attempt to make the text of Lukeconform to that of Matthew 6:21.This variant does not change the meaning of Luke’s teaching in the least.Verse 34 has a parallel in Matthew 6:21:Luke 12:34: o[pou ga,r evstin o` qhsauro.j u`mw/n( evkei/ kai. h` kardi,a u`mw/n e;staiÅ“For wherever your people’s treasure is, there also your heart will be.”Matthew 6:21: o[pou ga,r evstin o` qhsauro,j sou( evkei/ e;stai kai. h` kardi,a souÅ“For wherever your (singular) treasure is, there will be also the heart of yours (singular).”The two sayings are identical, except for a slightly different order of words in the last half,and Matthew's use of the singular pronoun where Luke has the plural. Jesus teaches hisfollowers that if they make their treasure an earthly one, that is where their heart will be; on theother hand, if they make their treasure a heavenly one, that is also where their heart will be. It is(continued...)1275

2622(...continued)a "treasure" matter, and a "heart" matter.Marshall comments that "If a person seeks such heavenly treasure, the implication is thathis heart, i.e., his affections, are directed in the right way, whereas if a person piles up earthlytreasure, the evidence shows that his affections are earthbound and hence his heart is not trulyrelated to God. Hence the saying provides a motive for the preceding command, by showing thatthe person who continues to hold on to earthly wealth and does not fulfill the command in verse33 is not really seeking after the kingdom of God. The two attitudes are mutually exclusive..." (P.532)Nolland comments that "The point could either be: 'follow the trail of the use of money andit will lead you to the heart,' or 'the heart will follow the financial investment.'" (2, p. 695)Knox, following Martin Dibelius, notes five different interpretations of this overall passage:1. It has been taken literally, and absolutely, as a prohibition of any forethought orprovidence on the part of Jesus' followers.2. It has been understood in terms of hyperbole, or exaggeration, which is common inOriental wisdom teaching.3. Jesus meant for this teaching to be followed only by the Ambassadors, and then laterby the clergy.4. It is the expression of an "Interim Ethic," only possible for those believing that the worldwould come to an end in the immediate future.5. Dibelius' interpretation, that this teaching stands in judgment on human anxiety andselfish, feverish striving, teaching the followers of Jesus to look to the distant heights of theKingdom, and live by its light, without regard to the daily circumstances of life. (Pp. 228-29)Knox comments on verses 22-31: "If one wants to deal with this passage as one mightdeal with a page from a scientific or philosophical textbook, it is not difficult to show the absurdityof its statements. Indeed, how utterly romantic and extravagant. Most birds, it has been said, dieof starvation; certainly millions of them do each year. And how about people? Is it not clear thatGod neither feeds us nor clothes us: that we feed and clothe ourselves and one another? Andthat, if we do not, we starve or freeze? So we might argue, with complete plausibility, indeed withobvious truth."But the distinction of Jesus' teaching is not the soberness of its wisdom, but themagnificence of its truth; like the heavens, it declares the glory of God. Such an utterance as thiscannot, it is true, be called wise; but only because it is too great to be wise. The word 'wise' doesnot apply to it at all, any more than to a lyric of Shelley or a statue of Michelangelo. This does not(continued...)1276

2622(...continued)mean that the utterance is not true. Jesus is affirming here the appropriateness of an attitude ofan absolute trust in God. Who will deny that birds are fed and flowers clothed without anxiety orconscious strain on their part, and also that when we are most ourselves, we realize the essentialanomalousness, in spite of the apparent necessity, of all our cares about ourselves? Do we notknow in our hearts that these anxieties do not belong to our true life, that God did not intendthings so?" (Pp. 227-28)We appreciate this comment by Knox, but disagree with his statement that Jesus' sayingsare not to be considered "wise." We think that Jesus' teaching here is ultimately wise, and bringsthe blessings of wisdom to those who accept it and follow it. But we agree with Knox, that itshould not be interpreted as a scientific or philosophical textbook would be interpreted. No, itshould be interpreted like a book of Jewish wisdom--like the sayings in Proverbs or Sirach. Andlike all such wisdom teaching, the entirety of wisdom must not be expected to come from onebasic observation of nature such as this made by Jesus.As we have seen in our examples from Proverbs given in footnote 25, other observationsof nature will quickly teach the necessity for industry, and provision for the future--one of thecentral affirmations of Jewish Wisdom. These observations do not conflict with, or deny the truthof Jesus' observation. They complement each other. We must be diligent, and work hard toprovide for our futures in this earthly existence. If we fail to do this, the Wisdom Literature (andthe New Testament, in such passages as the Parables or Comparisons of Jesus, in some ofwhich diligent work and provision for the future is commended, and the teachings of Paul--see 2Thessalonians 3:6-13--and our own experience as well) will quickly show us how foolish we are.But at the same time, in the midst of our diligence, we can rid ourselves from anxiousworry, through our acknowledgment of God's rich provision for his creatures. And with thatdebilitating burden of anxiety gone, we can concentrate our attention, not on our own necessitiesfor earthly life, as if we and our needs are the center of the universe, but much more so on theKingdom of God that is both present and coming. And what freedom for service will be ours whenwe do so.And, we may add, realizing the truth of Knox's observation concerning the millions of birdsthat die every year from starvation, or from freezing, or other adverse conditions that take the livesof God's tiny creatures (and of us human beings as well; over the course of one century, ourcurrent generation will all have died), we will not draw the foolish conclusion from Jesus' teachingthat this dependence on God's provision means that we will never suffer tragedy (look at thedeath on Golgotha that was staring Jesus in the face as he gave this very teaching). No--but wewill be given strength to face every day, and every tragedy that may come our way, with faith andtrust in God, who provides for his creatures, who raises the dead to life, and who promises awondrous future for his people.Does this teaching of Jesus, the founder of the Christian movement, sound like theteaching of a criminal, or of someone whose influence will be subversive to the Roman Empire?(continued...)1277

2622(...continued)Hardly. The dynamic teaching of this great leader is for his followers to learn to practice constanttrust in God, and dependence upon his provisions, getting rid of anxiety and constant worry, andto concentrate their concerns on his heavenly Kingdom. This is no earthly kingdom, seeking tooverthrow Rome--but is a peaceable kingdom, seeking to teach all of its adherents the veryhighest of ethical standards, and to use their earthly possessions in order to help the poorestpeople in society. Why should Rome be afraid of such a movement and its leaders? Whycondemn them as criminals?1278

ALWAYS WATCHFUL AND FAITHFUL,AWAITING THE MASTER'S COMINGLuke 12:35-48, Greek Text with Translation12.35 :Estwsan u`mw/n ai` ovsfu,ej periezwsme,nai kai. oi` lu,cnoi kaio,menoi\ 12.36kai. u`mei/j o[moioi avnqrw,poij prosdecome,noij to.n ku,rion e`autw/n po,te avnalu,sh| evk tw/nga,mwn( i[na evlqo,ntoj kai. krou,santoj euvqe,wj avnoi,xwsin auvtw/|Å 12.37 maka,rioi oi` dou/loievkei/noi( ou]j evlqw.n o` ku,rioj eu`rh,sei grhgorou/ntaj\ avmh.n le,gw u`mi/n o[ti perizw,setai kai.avnaklinei/ auvtou.j kai. parelqw.n diakonh,sei auvtoi/jÅ 12.38 ka'n evn th/| deute,ra| ka'n evn th/|tri,th| fulakh/ | e;lqh| kai. eu[rh| ou[twj( maka,rioi, eivsin evkei/noiÅ12:35 You people, be dressed for action, ready to move, and the lamps burning. 12:36And you, (be) like people expecting their lord, when he may return from the wedding-festivities--sothat when he comes, and knocks, you may immediately open (the door) for him. 12:37 Howfortunate those slaves, whom the lord, upon coming, finds them watching: truly I say to youpeople, that he will dress himself (for serving), and will make them recline (to eat), and havingarrived, will serve them. 12:38 And if in the second, and if in the third watch he may come, andfind them (prepared) in this way, how fortunate are they.12.39 tou/to de. ginw,skete o[ti eiv h; |dei o` oivkodespo,thj poi,a| w[ra| o` kle,pthj e;rcetai(ouvk a'n avfh/ken diorucqh/nai to.n oi=kon auvtou/Å 12.40 kai. u`mei/j gi,nesqe e[toimoi( o[ti h-| w[ra|ouv dokei/te o` ui`o.j tou/ avnqrw,pou e;rcetaiÅ 12.41 Ei=pen de. o` Pe,troj\ ku,rie( pro.j h`ma/j th.nparabolh.n tau,thn le,geij h' kai. pro.j pa,ntajÈ12.39 But then know this, that if the master of a house had known at what hour the thiefcomes, he would not have permitted his house to be broken into. 12:40 You people also beready, because at the hour you do not expect, the Son of the Person is coming. 12:41 Then thePeter said, "Lord, are you speaking this comparison to us, or also to everyone?"12.42 kai. ei=pen o` ku,rioj\ ti,j a;ra evsti.n o` pisto.j oivkono,moj o` fro,nimoj( o]nkatasth,sei o` ku,rioj evpi. th/j qerapei,aj auvtou/ tou/ dido,nai evn kairw/| Îto.Ð sitome,trionÈ12.43 maka,rioj o` dou/loj evkei/noj( o]n evlqw.n o` ku,rioj auvtou/ eu`rh,sei poiou/nta ou[twjÅ12.44 avlhqw/j le,gw u`mi/n o[ti evpi. pa/sin toi/j u`pa,rcousin auvtou/ katasth,sei auvto,nÅ 12.45eva.n de. ei;ph| o` dou/loj evkei/noj evn th/| kardi,a| auvtou/\ croni,zei o` ku,rio,j mou e;rcesqai( kai.a;rxhtai tu,ptein tou.j pai/daj kai. ta.j paidi,skaj( evsqi,ein te kai. pi,nein kai. mequ,skesqai(12.46 h[xei o` ku,rioj tou/ dou,lou evkei,nou evn h`me,ra| h-| ouv prosdoka/| kai. evn w[ra| h- | ouvginw,skei( kai. dicotomh,sei auvto.n kai. to. me,roj auvtou/ meta. tw/n avpi,stwn qh,seiÅ12:42 And the Lord said, "Who, then, is the faithful manager, the wise one, whom the lordwill station over his servants, to give at its time [the(ir)] ration of grain? 12:43 How fortunate thatslave, whom, when his lord comes, will find acting in this way. 12:44 Truly I say to you peoplethat he will station him over all his belongings. 12:45 But then if that slave should say in hisheart, 'My lord is delaying to come,' and shall begin to strike the boy-servants and the girlservants,and to eat and to drink and to get drunk, 12:46 the lord of that slave will come in a day1279

when he is not expecting, and in an hour when he does not know (it), and will cut him in two, andwill place his lot with the unfaithful.12.47 VEkei/noj de. o` dou/loj o` gnou.j to. qe,lhma tou/ kuri,ou auvtou/ kai. mh. e`toima,sajh' poih,saj pro.j to. qe,lhma auvtou/ darh,setai polla,j\ 12.48 o` de. mh. gnou,j( poih,saj de. a;xiaplhgw/n darh,setai ovli,gajÅ panti. de. w-| evdo,qh polu,( polu. zhthqh,setai parV auvtou/( kai. w-|pare,qento polu,( perisso,teron aivth,sousin auvto,nÅ12:47 But then the slave, the one who knew the will of his lord, and did not get ready, ordo according to his will, will be beaten many times. 12:48 But then the one who did not know,then did things deserving of stripes, will be beaten few (times). But then to everyone to whommuch was given, much will be sought from him; and to whom they delivered much, they willrequire even more (from) him.Luke 12:35-48, Translation, with Footnotes2551 255212:35 You people, be dressed for action, ready to move, and the lamps2551There is no parallel passage to Luke 12:35-38 in the Synoptic Gospels, and so welabel it as "L." There are similar teachings of Jesus found in Matthew 24:42-51 , Mark 13:33-37(where similar themes are raised, but in a somewhat different way), and John 13:4-5 (whereJesus is depicted as dressing himself to serve his disciples, and washing their feet), whichdemonstrates that a number of the themes found here in this passage were often found in Jesus'teaching: the necessity for readiness, alertness, and watchfulness for a "coming" of one's "lord"at an unknown, unexpected time.Fitzmyer states concerning the section Luke 12:35-46 that "The sayings fall into threesections: the first deals with the watchful servants of an absent master; the second with awatchful master; and the third with the manager of an absent master. As a group they presentparable-like sayings about servants and masters and the relation between them...As they stand today in the Lucan Gospel, the first set of sayings (verses 35-38) urgesdisciples to eschatological [end-time-Iike] vigilance and readiness, for in their present conditionthey are like servants who are expected to carry out their duties in the absence of their master,whose return can occur at any time. If he on his return finds them on the alert, he will rewardthem. He will even go to the extent of serving them himself in a reversal of roles. This meansgiving them a share in his banquet...The remnant of the parable in verses 39-40 stresses the theme of watchfulness, depictinga householder on guard over his house to prevent it from being burglarized...The time of theburglary is not known; it is impossible to make provision against it [without staying awake andalert.]...Peter's question sharpens the application: Do you mean us (the disciples) or all thepeople? Jesus' answer...begins with a rhetorical counter-question, which quickly takes onparable-like properties." (2, pp. 985-86) Jesus' answer has to do with managers who areresponsible for the oversight of their master's property, who must be watchful and ready, faithfuland wise.1280(continued...)

2551(...continued)Nolland likewise comments on the overall passage that it "...is made up of a collection ofsmaller units united by their shared interest in the imagery of a householder and his slaves(atypically, in verses 39-40 only the householder appears, and he becomes the image of thedisciple needing to maintain constant vigilance [elsewhere the slave in the image]), and by theirfocus on the need to be in some appropriate state of readiness for an expecting 'coming' whosetiming is unknown." (2, pp. 698-99)Nolland adds, "One should be equipped and alert at all times, ready to meet the master atthe moment of his arrival. Those who are alert and ready to welcome the master at whatever timehe comes will find to their surprise that they will have the experience of being served servantsrather that of being serving servants. If one is to be ready when the thief comes, then one needsto be ready all the time." (2, p. 701 )Marshall comments that "Freed from worldly cares through trust in the fatherly care of Godand hope in the coming of the kingdom, the disciples are not to let themselves be enticed by thetemptations of the world to laziness, self-indulgence and self-assertion, but are to spend their timeprofitably and in readiness to serve the Son of man when he appears. This lesson is given bymeans of parabolic teaching..." (P. 532)2552The phrase :Estwsan u`mw/n ai` ovsfu,ej periezwsme,nai, is literally "let them be, ofyours the waists, having been belted"--which must be understood of people wearing long, flowingrobes, who, in order to run, or move quickly, had to gather up and tie their robes about theirwaists. The phrase is changed to the singular by Bezae: :Estw u`mw/n h` ovsfu,j periezwsme,nh,"let it be, of yours the waist, having been belted." This variant is a grammatical adjustment, anddoes not change the meaning of Jesus' teaching. Fitzmyer translates by "keep your aprons on,"which introduces very specific symbolism, getting ready to work in the kitchen (2, p. 987), and wethink it much better to translate as we have done, "be dressed for action, ready to move" or "beready, dressed as for a journey."Fitzmyer comments that the phrase means "...Let the long, ankle-length robe be adjustedby a waist-belt to ensure readiness for action or departure. This instruction may be an allusion tothat given to the Israelites at the first celebration of the Passover; to be in readiness for a hastyexodus from Egypt and the arrival of the destroying angel (Exodus 12:11, 22-23). But theexpression became in the Old Testament a common instruction for readiness for service..." (2,pp, 987-98)Quite often in the LXX the noun ovsfu,j occurs with reference to mourning, when the waistwas wrapped with "sack-cloth" as a sign of mourning. But it is also used in terms of tying up thelong flowing robes worn by a bedouin people around their waists, to enable them to be ready formovement and service (Nolland mentions being ready for work, travel, or warfare, 2, p. 701). SeeExodus 12:11 (ou[twj de. fa,gesqe auvto, ai` ovsfu,ej u`mw/n periezwsme,nai kai. ta. u`podh,mataevn toi/j posi.n u`mw/n kai. ai` bakthri,ai evn tai/j cersi.n u`mw/n..., "In this way you shall eat it:you people's waists having been belted, and the sandals on your feet, and the staffs in yourhands..."); 1 Kings 18:46 (Elijah pulled up his robes, tied them around his waist, and ran in front(continued...)1281

2553 2554burning. 12:36 And you, (be) like people expecting their lord, when he may return from the2555 2556wedding-festivities –so that when he comes, and knocks, you may immediately open (the2552(...continued)of Ahab to Jezreel); 2 Kings 4:29 (Gehazi, Elisha's servant, is sent on an urgent mission,prepared in this way); 9:1 (one of the school of the spokespersons is sent on an urgent missionby Elisha, prepared in this way); Job 38:3; 40:7 (Job is told to get ready for questioning byYHWH); Isaiah 5:27; Jeremiah 1:17 (Jeremiah is told to prepare in this way for proclaiming thedivine message).In the Greek New Testament, see Luke 12:35 (here); Ephesians 6:14;1 Peter 1:13(used symbolically for preparing the mind or understanding for the coming of the Lord).2553Keeping the lamps burning implies staying awake, not going to sleep, being ready forany eventuality in the midst of the dark night. Nolland thinks that "Lighted lamps mean no delay inlighting the master's path into the house." (2, p. 701) But this seems too specific, and we thinkmuch more is involved than that. It means that the slaves will be able to do their work inpreparation for their lord's eventual, but unknown time of arrival, and will be found actively at workwhen he arrives. Michaelis, in Theological Dictionary of the New Testament 4, p. 326, statesthat here in Luke 12:35, the lamps burning is "an obvious figure for constant readiness," and"reminds us of the situation in the parable in Matthew 25:1ff." See also Kellermann's article onrnE, ner in Theological Dictionary of the Old Testament 10, pp. 14-24.2554The verb avnalu,sh|, is the 3rd person singular aorist subjunctive form of the verbavnalu,w, which means "loose," or "untie," and is used to mean "depart," or "return." It evidentlymeans here that the master has "loosed" himself from the wedding celebrations in which he hasbeen sharing, and returns to his home (i.e., with his bride). Such a time would be a very importanttime for being in readiness for a grand welcome--not a time for sleeping, or for being unprepared.2555Nolland, along with others, notes that the genitive masculine plural noun ga,mwn, whichwe have translated "wedding-festivities," "refers normally, but not always (compare Esther 2:18;9:22) to the celebrations of a wedding banquet." (2, p. 698) The noun ga,moj occurs some 25times in the LXX, and 16 times in the Greek New Testament, and almost always refers to the (7or 14-day long) celebration that accompanied a wedding. See Genesis 29:22 (a wedding festivalgiven by Laban for Jacob and Leah); Esther 1:5 (a 7-day feast given by King Ahasuerus; notexplicitly a wedding feast); 2:18 (a great festival given by King Ahasuerus in honor of his newbride and queen, Esther); 9:22 (the 14th and 15th days of the Month Adar to be days of festivalfor the Jews, who have been delivered from Haman's wicked schemes; here, certainly not awedding festival); Tobit 6:13; 8:19, 10; 9:2, 5, 6; 10:7, 8; 11:19; 12:1 (this apocryphal book goesinto great detail concerning the marriage of Tobias to Sarah, and the 14-day festival held in herhome in Ecbatana, and the later 7-day festival held in Tobias' home in Nineveh); 1 Maccabees9:37, 41; 10:58; 3 Maccabees 4:8; Wisdom of Solomon 13:17; 14:24, 26 (evidently ga,mojmeans "marriage" in Wisdom of Solomon).Also, see Matthew 22:2, 3, 4, 8, 9, 10, 11, 12; 25:10; Luke 12:36 (here); 14:8; John 2:1;(continued...)1282

2557door) for him. 12:37 How fortunate those slaves, whom the lord, upon coming, finds them2558 2559watching: truly I say to you people, that he will dress himself (for serving), and will make2560 2561them recline (to eat), and having arrived, will serve them. 12:38 And if in the second, and if2555(...continued)Hebrews 13:4 (here again, as in Wisdom of Solomon, meaning "marriage"); Revelation 19:7, 9.In the light of this biblical usage, we admit that it is possible that some type of festivities other thana wedding could be involved; but we consider it much more likely that Jesus has reference towedding-festivities.2556The verb krou,ein, "to knock," occurs in the Greek Bible at Judith 19:22; Song ofSolomon 5:2; Judith 14:14; Matthew 7:7, 8; Luke 11:9, 10; 12:36 (here); 13:25; Acts 12:13,16 and Revelation 3:20. This last passage is especially significant: the risen Lord Jesus isdepicted as standing at the door of human hearts; if anyone hears his voice, and opens the door,he will enter into them and share in a common meal with them. According to this, the "knocking"is something that occurs in the midst of history, and his "coming" is a spiritual experience that isopen to anyone willing to hear his voice and open the door.2557Jesus again uses the plural adjective maka,rioi, "What fortunate ones...." See footnote1075 on Luke 6:20 for usage of this word in the Greek Bible. This is, in Christian language,another "beatitude" of Jesus. Compare verse 38 where the adjective reoccurs.2558Here Luke uses the Semitic word avmh,n, "truly." Marshall comments that "The fact thatLuke habitually [we would correct this to say 'oftentimes'] omits avmh,n when he finds it in hissources indicates that here he is using a source which he has not redacted...and that the sayingis of special importance." (P. 536) This word is found some 101 times in the Gospels: 14 timesin Mark; only 6 times in Luke; 31 times in Matthew and 50 times in John. It is found 28 timeselsewhere in the Greek New Testament.2559 rdHere again the 3 person singular, future indicative middle verb perizw,setai is used--compare footnote 2552 where this verb (in participial form) occurs with ovsfu,j, "waist."2560 rdThe 3 person singular future active verb avnaklinei/, means "he will lay down," "he willput to bed," and "he will cause to recline." It sounds strange in English since we think of sitting inchairs at an upright table, while the normal custom in biblical times was to lie down around ananimal-skin cloth on the floor, surrounded by cushions, where the guests would prop themselveson the cushions to eat.2561The phrase at the close of verse 37, kai. parelqw.n diakonh,sei auvtoi/j, "and havingarrived (or 'come to') he will serve them," is omitted by the first writer of Sinaiticus. It may be thatthe eye of this copyist skipped from the pronoun autou,j to the pronoun auvtoi/j, and as a resultleaving out this phrase.Fitzmyer comments that "The reversal of roles is significant. He will give them a share in(continued...)1283

2562in the third watch he may come, and find them (prepared) in this way, how fortunate arethey. 25632561(...continued)his banquet..." (2, p. 988)For this imagery, compare Luke 13:29 ("Then people will come from east and west, fromnorth and south, and will eat in the Kingdom of God."); 22:27-30 ("For who is greater, the one whois at the table or the one who serves? Is it not the one at the table? But I am among you as onewho serves. You are those who have stood by me in my trials; and I confer on you, just as myFather has conferred on me, a kingdom, so that you may eat and drink at my table in mykingdom...") and Revelation 19:9 ("...How fortunate those who are invited to the marriage supper[ga,mou] of the Little Lamb.").There is a strong background for this kind of imagery in the Jewish Bible, for example inPsalm 23, in which YHWH is depicted as the Shepherd who causes his sheep to lie down ingreen pastures, and as the Host who prepares a table before the psalmist, anointing his head withoil, causing his cup to overflow. If we take seriously the conviction that "YHWH is in Jesus," thenit should come as no surprise, that Jesus treats his people as YHWH does. Compare also thebeautiful promise of Ezekiel 34:14-16, "I will feed [the formerly lost sheep] with good pasture...they shall lie down in good grazing land, and they shall feed on rich pasture...I myself will be theshepherd of my sheep, and I will make them lie down, says YHWH God..." Also, see the imageryof a meal shared in YHWH's presence in Exodus 24:11. This same imagery lies behind thestories of Jesus' miraculous feeding of the 5,000 and of the 7,000, and is a prominent theme inthe Gospel of John where Jesus identifies himself as the "Bread of Life" and the "Water of Life."Nolland comments that "As an expression of the relationship of master and slave, the imagery isnot at all true to life; but the point may be precisely that things are quite different in the kingdom ofGod." (2. p. 701)2562The phrase ka'n evn th/| deute,ra| ka'n evn th/| tri,th| fulakh/| e;lqh| kai. eu[rh| ou[twj, "andif in the second, and if in the third watch he should come and should find in this way," is changedto read kai. eva.n ev,lqh th|/ e`speri,nh| fulakh|/ kai. eu`rh,sei ou`,twj poih,sei kai. eva.n evn th|/deute,ra| kai. th|/ tri,th|, "and if he should come in the evening watch and should find in this way,he will act; and if in the second, and in the third," by Bezae, the Old Latin Manuscripts c, f1 (see),a majority of the Old Latin witnesses, the Curetonian Syriac and the Latin translation of Irenaeusnd(Irenaeus lived in the 2 century A.D.; his works were translated into Latin before 395 A.D.). Thisvariant reading hardly changes the meaning of Luke, but only broadens it to include the "eveningwatch" as well as the two later watches in the night.Fitzmyer comments that "Reference may be made to the Roman custom of dividing thenight (from 6 P.M. to 6 A.M.) into four equal periods (6-9, 9-12, 12-3, 3-6) or 'watches'...whensentinels were posted...or possibly to the Hellenistic and Jewish custom of three watches (6-10,10-2, 2-6)...Luke seems to reckon elsewhere with four watches. See Acts 12:4...ln any case, thesense of the expression is: No matter when the master arrives, be ready." (2, p. 988)2563Here again Jesus uses the plural adjective maka,rioi, "How fortunate are they." See(continued...)1284

256412.39 But then know this, that if the master of a house had known at what hour the thief2563(...continued)footnote 2557.The last word in verse 38, evkei/noi, "they," is read by P75, a corrector of Sinaiticus,Vaticanus, Bezae, L, the Old Latin Manuscript e, the Sinaitic Syriac, the Curetonian Syriac andthe Bohairic Coptic (in part). It is changed to read oi` dou/loi evkei/noi, literally "the slaves, thoseones," by Alexandrinus, Q, W, Theta, Psi, Uncial Manuscript 070, Families 1 and 13 ofMinuscules, Minuscule 33, the "Majority Text," the Latin Vulgate, a part of the Old Latinwitnesses, the Peshitta Syriac, the Harclean Syriac, the Sahidic Coptic and the Bohairic Coptic (inpart). The word is omitted by the first writer of Sinaiticus, a majority of the Old Latin witnessesand the Latin translation of Irenaeus (before 395 A.D.). Neither of the two variants changes themeaning of Jesus' teaching.2564There is a parallel to Luke 12:39-40 at Matthew 24:43-44:Luke 12:39-40: tou/to de. ginw,skete o[ti eiv h; |dei o` oivkodespo,thj poi,a| w[ra| o` kle,pthje;rcetai( ouvk a'n avfh/ken diorucqh/nai to.n oi=kon auvtou/Å 12.40 kai. u`mei/j gi,nesqe e[toimoi(o[ti h- | w[ra| ouv dokei/te o` ui`o.j tou/ avnqrw,pou e;rcetaiÅ12.39 "But then you people know this, that if the master of a house had known in whichhour the thief is coming, he would not then have permitted his house to be broken into (literally 'tobe dug through," of a house made out of mud bricks). 12.40 And you people also be ready,because in the hour you do not think, the Son of the Person is coming."Matthew 24:43-44: VEkei/no de. ginw,skete o[ti eiv h;|dei o` oivkodespo,thj poi,a| fulakh/| o`kle,pthj e;rcetai( evgrhgo,rhsen a'n kai. ouvk a'n ei;asen diorucqh/nai th.n oivki,an auvtou/Å 24.44dia. tou/to kai. u`mei/j gi,nesqe e[toimoi( o[ti h- | ouv dokei/te w[ra| o` ui`o.j tou/ avnqrw,pou e;rcetaiÅ24.43 "But then you people know that, that if the master of a house had known in whichwatch the thief is coming, he would have watched, and would not have permitted his house to bebroken into. 24.44 Because of this, you people also be ready, because in an hour which you donot think, the Son of the Person is coming."Matthew introduces these sayings of Jesus with a complete verse (24:42), "You peoplewatch, therefore, because you don't know on what day the Lord of yours is coming," which welabel as "M," since there is nothing corresponding to it in Mark or Luke. It may have been in "Q,"but we have no way to know whether Luke has simply omitted it, or Matthew has formulated theintroductory statement on his own.Here, both Luke and Matthew have obviously taken their material from a common source,"Q," although each has slight differences from the other. Where Luke has tou/to, "this,"Matthew has VEkei/no, "that"--synonyms. Where Luke has w[ra, "hour," Matthew has fulakh,"watch." Where Luke has "he would not then have permitted," Matthew has "he would have(continued...)1285

2565 2566 2567 2568comes, he would not have permitted his house to be broken into. 12:40 You people2564(...continued)watched, and would not have permitted." Where Luke has the verb avfh/ken, "have permitted,"Matthew uses the verb ei;asen, the 3rd person singular aorist form of the verb eva,w, a synonymmeaning "let" or "permitted." Where Luke has to.n oi=kon, Matthew has th.n oivki,an--both meaning the same thing. Before the last sentence, Matthew introduces the phrase dia.tou/to, "because of this," which is not found in Luke. And the last sentence has a slightly differentword-order in the two Gospels. There is a similar, though not parallel passage in Mark 13:33-37,where these same themes are raised by Jesus in a somewhat different way.2565Nolland comments that "...Thieves do not send calling cards ahead to announce theirarrival. If one is to be ready for a thief's intrusion, one needs to be ready all the time." (2, p. 702)For biblical usage of the noun kle,pthj in connection with "digging through" or "breakingin," see Exodus 22:1-2 (verses 2-3 in English), "But then if the thief should be found diggingthrough (in the dark of night)..." See also Job 24:14 (the thief's work is done at night); Jeremiah30:3 (in Greek; 49:9 in English; thief works at night); Joel 2:9 (thieves enter through windows);Obadiah 1 :5 (thieves work at night); Matthew 6:19, 20 (thieves "dig through" and steal); 24:43(the thief comes in the evening "watches"); Luke 12:33 (the thief "draws near"), 39 (here; the thief"comes" and "digs through"); John 10:10 (the thief "comes"); 1 Thessalonians 5:2, 4 (the day ofthe Lord "comes like a thief at night); 2 Peter 3:10 (same); Revelation 3:3 (the risen Lord Jesussays he "will come like a thief'); 16:15 (same). If the risen Lord Jesus "comes like a thief," itmeans that his servants must constantly be ready, because they do not know the time of hiscoming. This is rather unusual symbolism for Jesus to use for himself, but has shock-effect--toemphasize his people must be constantly ready for his coming.2566The phrase ouvk av,n, literally "not then," is read by P75, the first writer of Sinaiticus,Bezae (see), the Old Latin Manuscripts e and i, the Sinaitic Syriac, the Curetonian Syriac, somemanuscripts of the Sahidic Coptic and Marcion (2nd century A.D., according to Tertullian, whodied after 220 A.D.). It is changed to read evgrhgo,rhsen av,n (av,n is omitted by a corrector ofSinaiticus) kai. ouvk (+ av,n, Alexandrinus, Q, Theta, Uncial Manuscript 070, Minuscules 33,2542 and many other Greek manuscripts), "he would be alert and not," by a corrector ofSinaiticus, Alexandrinus, Vaticanus, L, Q, W, Theta, Psi, Uncial Manuscript 070, Families 1and 13 of Minuscules, Minuscule 33, the "Majority Text," the Latin Vulgate, a part of the Old Latinwitnesses, the Peshitta Syriac, the Harclean Syriac, a few manuscripts of the Sahidic Coptic andthe Bohairic Coptic, to make Luke's text conform more closely to that of Matthew 24:43. Thevariant does not change the meaning of Luke.2567The infinitive verb diorucqh/nai means literally "to be dug through," and is appropriatefor homes built out of mud-brick and stone, in which a hole could easily be "dug" through the wallin order to gain entrance. To translate this "be broken into" enlarges the background, andenables understanding in areas where mud-brick is not used in building.The Gospel of Thomas # 21b has a parallel to Luke 12:39: "If the house-holder knowsthat the thief is coming, he will be watching before he comes (and) will not let him break into his(continued...)1286

2569 2570also be ready, because at the hour you do not expect, the Son of the Person is coming.2567(...continued)house of his kingdom to carry away his goods..." Also # 103, "Jesus said: How fortunate is theman who knows [in which] part (of the night) the robbers will come, so that he will arise andcollect...and dress himself for action before they come in." See 1 Thessalonians 5:2-4; 2 Peter3:10; Revelation 3:3 and 16:15.2568The word ou=n, "therefore," is interpolated into the text at this point by Alexandrinus,Bezae (see), W, Family 13 of Minuscules, Minuscule 33, the "Majority Text," the Peshitta Syriacand the Harclean Syriac. The text without this interpolation is read by P75, Sinaiticus,Vaticanus, L, Q, Theta, Psi, Uncial Manuscript 070, Minuscules 579, 1241, 2542, Lectionary844, a few other Greek manuscripts, the Latin Vulgate, a part of the Old Latin witnesses, theSinaitic Syriac and the Curetonian Syriac. Whether read or not makes no difference for themeaning of Luke.2569The plural adjective e[toimoi means "ready ones," "prepared ones." For theoccurrences of this adjective in the Greek Bible, see Exodus 15:17 (in Greek it is said that theLord has made his people a "prepared dwelling-place" for himself); 19:11, 15 (the people of Israelare to be ready, prepared for the divine theophany on Sinai); Leviticus 16:21 (a man, prepared tolead the goat of the Day of Atonement into the wilderness); Numbers 16:16 (prepared fortheophany); Deuteronomy 32:35 (the day of destruction is ready); Joshua 4:3 ("preparedstones"); 8:4 (soldiers in ambush, ready for action); 1 Samuel 13:21 (the harvest ready); 26:4(Saul was "ready" in Keila); 2 Samuel 23:5 (David's house is ready at every time, guarded); 1Kings 2:45 (the throne of David is ready before the Lord); 8:39 (God's dwelling-place in heaven is"ready"), 43 (same), 49 (same); 2 Chronicles 6:2 (same), 30 (same), 33 (same), 39 (same);Esther 1:5 (only in Greek; two great dragons were ready); 3:14 (all people commanded by royaldecree to be ready for the day to massacre the Jews); 8:12 (verse 11 in English; the Jews are tobe ready on the designated day to fight for themselves);Psalms 16:12 (17:12 in Greek; a lion ready for catching his prey); 32:1-4 (33:14 in Greek;God's dwelling-place in heaven is ready); 37:18 (38:17 in Greek; the psalmist is ready forpunishment); 56:8, 8 (57:7, 7 in Greek; the psalmist's heart is ready for worship); 92:2 (93:2 inGreek; God's throne is ready); 107:2, 2 (108:1, 1 in Greek; the psalmist's heart is ready forworship); 111:7 (112:7 in Greek; the rightly related person's heart is ready to hope in the Lord);Ezekiel 21:15, 16, 16 (warlike language; the Lord is ready to strike.); Hosea 6:3 (like a "readydawn" we will find the Lord); Micah 4:1 (the mountain of the Lord will be prepared upon thesummits of the mountains); 6:8 (the Lord expects a person to be ready to go with him); Judith 9:6(all God's ways are ready in advance); Tobit 5:17 (Tobias is told by his father to be ready for hisjourney); 1 Maccabees 3:28 (King Antiochus instructs his soldiers to be ready for any necessity),44 (the Maccabees are ready for battle), 58 (same); 4:21 (same), 35 (the Jewish soldiers areready either to live nobly or die); 5:39 (ready for battle); 7:29 (soldiers are ready to kidnap Judas);12:50 (ready for battle); 13:37 (ready to make peace); 2 Maccabees 7:2 (ready to die rather thantransgress law); 8:21 (same); 11:9 (ready for valiant feats); 14:22 (ready for battle); 3 Maccabees5:8 (a fate prepared for Hermon), 26 (the things the king has commanded are ready); 4(continued...)1287

2569(...continued)Maccabees 9:1 (ready to die rather than transgress laws); Odes of Solomon 1:17 (the Lord'sdwelling-place is ready); 2:35 (the day of destruction is ready, present); Sirach 51:3 (teeth readyto eat); Psalm of Solomon 6:2 (human heart ready for worship); Wisdom of Solomon 16:20(bread prepared in heaven);Matthew 22:4 (everything is ready for a wedding feast), 8 (same); 24:44 (be ready for theunexpected coming of the Son of the Person); 25:10 (those who are ready enter into the weddingfestivities, while those unprepared are left out); Mark 14:15 (a room ready for a Passover meal);Luke 12:40 (here; be ready, for the Son of the Person is coming at an unexpected hour); 14:17(everything is ready for a great feast); 22:33 (Peter claims he is ready to go to prison or death withJesus); John 7:6 (Jesus' brothers' time is always ready); Acts 23:15, 21 (Jewish assassins areready to murder Paul); 2 Corinthians 9:5 (offering is to be ready when Paul's representativescome); 10:6 (Paul is ready to punish disobedience), 16 (things ready to be boasted about?); Titus3:1 (be ready for every good work); 1 Peter 1:5 (a salvation ready to be revealed) and 3:15(always be ready to give a reasoned defense for your hope).2570Verse 40 is omitted by Family 1 of Minuscules. We see no reason for this omission,and consider it simply a mistake.Nolland comments on this verse that "The unpredictability of the timing of the coming is thebasis of the appeal for present readiness...ln this way the future is meant to exert its pressurealready on the present time in which the Son of Man could come at any moment." (2, p. 702) Forthis thought, compare Matthew 25:1-13, 40; Luke 12:35-38 (here); 46; 17:26-30; 21:34.With Jesus' warning concerning the coming of the Son of the Person, we are reminded ofthe way in which the coming of the "Day of YHWH" is announced by the Spokespersons of Israel,a "Day" that comes again and again in human history, bringing both judgment and deliverancewith its coming--see Isaiah 13:6, 9-11, 13, 17, 19-22 ("Wail, for the day of YHWH is near (evggu.j),it will come (h[xei) like destruction from Shaddai...See, the (incurable) day of YHWH comes (h`me,rakuri,ou avni,atoj e;rcetai), cruel, with wrath and fierce anger...I will make the heavens tremble,and the earth will be shaken out of its place, at the wrath of YHWH of Armies...See, I am stirringup the Medes against them...And Babylon, the glory of kingdoms, the splendor and pride of theChaldeans, will be like Sodom and Gomorrah...lts time is close at hand, and its days will not beprolonged (tacu. e;rcetai kai. ouv croniei/, literally "quickly it comes, and it will not delay.");Ezekiel 30:3 ("the day of the Lord is near"); Joel 1:15 (same); 2:1 ("the day of the Lord is coming,it is near."); Amos 5:18; Obadiah 15 ("the day of the Lord is near against all the nations");Zephaniah 1:14-18 ("the great day of the Lord is near, near and hastening fast...a full, terribleend"); Malachi 3:23-24 (4:5-6 in English).Especially see Ezekiel 7:2, 5-8, 10, 12, 24, "An end. The end has come (pe,raj h[kei to.pe,raj h[kei)...Now the end is upon you...Disaster after disaster. See, the end has come, see, theday of the Lord (ivdou. to. pe,raj h[kei ivdou. h`me,ra kuri,ou). An end has come, the end has come.It has awakened against you; see, it comes. Your doom has come to you...The time has come,(continued...)1288

2571 2572 257312:41 Then the Peter said, "Lord, are you speaking this comparison / parable to2570(...continued)the day is near...Soon now I will pour out my wrath upon you...See, the day. See, it comes....Thetime has come, the day draws near...I will put an end to the arrogance of the strong." This isEzekiel's description of the "end" that came upon Judah in 587-86 B.C.If we pay attention to this graphic language, we will recognize that "the end" is notsomething that occurs only once in human history, at the "end of time," but it is an "end" thatcomes again and again in history, as YHWH's "day" comes upon human kingdoms and cities(such as in the Flood of Noah's day, or the destruction of Sodom and Gomorrah, or thedestructions of Samaria, Nineveh, Babylon, Tyre, Sidon, Edom, Egypt and Jerusalem), declaringtheir "end," bringing destruction upon them.When Jesus uses such language in addressing first-century Israel, we should understandhim to mean that the Day of YHWH is coming upon Israel, which in fact happened in the JewishWar as Judah was destroyed in 70 A.D. in a similar fashion to its earlier destruction in 587-86B.C. And when he teaches that his "coming" (as the Son of the Person) is imminent in humanhistory, that also should be understood in a similar manner, just as YHWH is depicted throughoutthe Jewish Bible as being imminent, “coming" to his people (both Jews and non-Jews), againand again throughout human history.It is a strange thing that has happened in Bible-belt theology. The "coming" of the Lord, orof the day of the Lord, has been transformed into a "once-for-all" event that is only going to occurat some future time in the 19th, 20th, or now 21st century (many Bible-belt theologians haveventured to name the date, but have without exception been totally mistaken). This is a grossperversion of biblical teaching.The Bible teaches that God is always present with his creation (see Psalm 139). He cameto Adam and Eve in the Garden of Delights; he came to Cain when he murdered his brother;indeed the biblical story is the story of the mighty acts of God, as he has come throughout humanhistory to bless and protect, and to bring wrath and destruction, depending upon the condition inwhich humanity places itself. Jesus, in whom YHWH is present, bringing both salvation andjudgment, is the same. He has come, he comes, and he will come. Not only that, he is constantlypresent with his people. That is why his people must always be alert, on the job, constantlyserving him, in every generation, in every time and place of human activity. He is the everpresent,ever coming Lord of history, who holds its "end" within his mighty hands. Yes, if Jesus isin fact the one he is described as being in the Gospels, he is the one we will meet at the end ofour days and he is the one who will come to us in manifold ways throughout our lives. So–alwaysbe ready for his coming!2571There is no parallel to Luke 12:41 in the Synoptic Gospels, and so we label this verseas coming from "L." It is obviously a setting for the following teaching that has been designed bythe author of Luke, but was evidently not found in the tradition. Nolland comments that "Asverses 35-40 can hardly be said to lend themselves to such a question, the inclusion of the versemust be judged to be a rather artificial ploy to prepare for the inclusion by Luke of verses 47-48(continued...)1289

2574us, or also to everyone?"2575 2576 2577 257812:42 And the Lord said, "Who, then, is the faithful manager, the wise one,2571(...continued)...Only when we reach verses 47-48 will it become clear how the present counter question is thebeginning of an answer to Peter's question." (2, p. 702)2572The dative singular pronoun, auvtw|/, "to him," is interpolated into the text at this point bySinaiticus, Alexandrinus, Q, W, Theta, Psi, Uncial Manuscript 070, Families 1 and 13 ofMinuscules, the "Majority Text," the Old Latin Manuscripts f, q, the major editions of the LatinVulgate, the Syriac tradition, the Sahidic Coptic and the Bohairic Coptic (in part). The text withoutthis interpolated pronoun is read by P75, Vaticanus, Bezae, L, Minuscules 33, 579, 700, 1241,2542, a few other Greek manuscripts, a majority of the Old Latin witnesses, some manuscripts ofthe Latin Vulgate and the Bohairic Coptic (in part). Whether read or not makes no difference forthe meaning of Luke.2573Luke uses the noun th.n parabolh,n, "the comparison (or 'parable')." See footnote 997on Luke 5:36. But it is not clear what the comparison intended is. Does Peter mean thecomparison of a thief that digs through the walls of a home in the middle of the night? If this iswhat Peter means, then we would answer his question that the comparison applies to everyone.Commentators have sought to make Peter represent church leaders at this point, and haveinterpreted Jesus' warnings as applying especially to such leaders.2574The last phrase in this verse, h' kai. pro.j pa,ntajÈ "or also to everyone?" is omittedfrom the text by Bezae. We see no reason for this omission, and consider it simply a mistake onthe part of this copyist.2575Luke 12:42-46 has a parallel in Matthew 24:45-51:Matthew 24:45-51: Ti,j a;ra evsti.n o` pisto.j dou/loj kai. fro,nimoj o]n kate,sthsen o`ku,rioj evpi. th/j oivketei,aj auvtou/ tou/ dou/nai auvtoi/j th.n trofh.n evn kairw/|È 24.46 maka,riojo` dou/loj evkei/noj o]n evlqw.n o` ku,rioj auvtou/ eu`rh,sei ou[twj poiou/nta\ 24.47 avmh.n le,gwu`mi/n o[ti evpi. pa/sin toi/j u`pa,rcousin auvtou/ katasth,sei auvto,nÅ 24.48 eva.n de. ei;ph| o` kako.jdou/loj evkei/noj evn th/| kardi,a| auvtou/\ croni,zei mou o` ku,rioj( 24.49 kai. a;rxhtai tu,pteintou.j sundou,louj auvtou/( evsqi,h| de. kai. pi,nh| meta. tw/n mequo,ntwn( 24.50 h[xei o` ku,rioj tou/dou,lou evkei,nou evn h`me,ra| h-| ouv prosdoka/| kai. evn w[ra| h- | ouv ginw,skei( 24.51 kai. dicotomh,seiauvto.n kai. to. me,roj auvtou/ meta. tw/n u`pokritw/n qh,sei\ evkei/ e;stai o` klauqmo.j kai. o`brugmo.j tw/n ovdo,ntwnÅ24.45 "Who then is the faithful slave, and wise one, whom the lord stationed over hishousehold servants, to give to them the timely nourishment? 24.46 How fortunate that slave,whom, his lord having come, will find acting in this way. 24.47 Truly I say to you people that hewill station him over all his belongings. 24.48 But if the bad slave should say--that one, in his(continued...)1290

2579 2580whom the lord will station over his servants, to give at its time [the(ir)] ration of grain? 12:432575(...continued)heart, 'My lord is delaying, 24.49 and should begin to strike his fellow slaves, then he should eatand should drink with the ones getting drunk, 24.50 the lord of that slave, on a day on which he isnot expecting, and in an hour in which he does not know, will come, 24.51 and he will cut him intwo, and will place his part with the play-actors. There will be the crying and the gnashing of theteeth."Here once again both Luke and Matthew are quoting from their second common sourcedocument which we label "Q," and which both adapt with slight differences from each other. Lukeintroduces the sayings of Jesus with the phrase, "And the Lord said" (we label this phrase "L"),whereas Matthew has no such introduction. Where Luke has "the faithful manager, the wiseone," Matthew has "the faithful slave and wise one." Where Luke has the future verb, "he willstation," Matthew uses the aorist tense, "he stationed." Where Luke has the noun qerapei,aj,literally "service," or "care," which we have translated by "servants," meaning those doing his"service," Matthew has oivketei,aj, which means "the servants in a household." The two wordsare synonyms, and do not change the meaning of Jesus' teaching.In addition to making the statement in slightly different word-order, where Luke has thenoun sitome,trion, "ration of grain," Matthew has the noun trofh,n, "nourishment." Where Lukehas avlhqw/j, "truly," Matthew has the more common Semitic synonym avmh,n, "truly." WhereLuke has "that slave," Matthew has "that bad slave." Where Luke has "the lord of mine isdelaying to come," Matthew has "the lord of mine is delaying." Where Luke has "the boyservantsand the girl-servants," Matthew has "the fellow slaves of his." Where Luke usesinfinitives, "both to eat and to drink," Matthew has the subjunctive, "then he should eat andshould drink." Where Luke has "and to get drunk," Matthew has "with the ones getting drunk."Matthew adds the sentence, "There, there will be the weeping and the gnashing of the teeth,"which Luke does not have. We therefore label this last sentence in Matthew as "M."2576See footnote 1274 on Luke 7:13 for the way in which Luke uses the title "the Lord" forJesus during his earthly ministry.2577The noun used here, oivkono,moj, "manager," is used in the LXX to translate the Hebrewphrase tyIB"+h;-l[;, (al habbayith, "over the house," and other terms for officials. In the GreekNew Testament, see Luke 12:42 (here); 16:1,3,8; Romans 16:23; 1 Corinthians 4:1,2;Galatians 4:2; Titus 1 :7 (where it used of the evpi,skopoj, "overseer" in the Christian Church) and1 Peter 4:10.2578The additional phrase o` avgaqo,j, "the good one," is interpolated into the text at this pointby Bezae, the Old Latin Manuscripts c, e and the Curetonian Syriac (see). The additional phrasedoes not change the meaning of Jesus' teaching.2579The present active infinitive dido,nai, "to give," is changed to the 2nd aorist infinitivedou/nai, with the same meaning by N, W, Theta, Psi, Minuscules 700, 1241, 1424 and some(continued...)1291

2581 2582How fortunate that slave, whom, when his lord comes, will find acting in this way. 12:442583 2584 2585Truly I say to you people that he will station him over all his belongings. 12:45 But then2586 2587 2588 2589if that slave should say in his heart, 'My lord is delaying to come,' and shall begin to2579(...continued)other Greek manuscripts. It is changed to diadou/nai, the same 2nd aorist infinitive but with theverb strengthened by the prefixed preposition, perhaps with the meaning "to distribute," by thefirst writer of Sinaiticus and a few other Greek manuscripts (see). It is changed to diado,nai byP75, which is apparently a mis-spelling of the present active infinitive of the verb diadi,domai, "todistribute."2580The neuter singular definite article to, "the," which we are taking to mean "their," is readby Sinaiticus, Alexandrinus, L, Q, W, Theta, Psi, Uncial Manuscript 070, Family 1 ofMinuscules, Minuscule 33 and the "Majority Text." It is omitted by P75, Vaticanus, Bezae,Family 13 of Minuscules and some manuscripts of the Bohairic Coptic. The evidence for thearticle's being original is fairly evenly divided and has led to the decision to place the word in thetext, but within brackets, to indicate uncertainty as to whether or not it was in the original text.2581For the third time in this section Jesus is quoted as using the adjective maka,rioj, "Howfortunate the one who...", this time in the singular. See footnotes 2557 and 2563.2582The phrase poiou/nta ou[twj, "acting in this way," is changed to read ou[twj poiou/nta,"in this way acting," by P45, P75, Sinaiticus, L, Psi, Uncial Manuscript 070, Family 13 ofMinuscules, Minuscules 33, 579, 892, 1241, a few other Greek manuscripts and the Latintranslation of Irenaeus (before 395 A.D.), in an attempt to make the text of Luke conform moreclosely to that of Matthew.2583The adverb avlhqw/j, "truthfully," is changed to read avmh,n, "truly," by Bezae, a few otherGreek manuscripts and the Old Latin Manuscript c. This change does not alter the meaning ofJesus' teaching in the least, but is simply the substitution of a synonym for the word found in theoriginal text.2584The genitive singular possessive pronoun auvtou/, "of his," is changed to its dative form,auvtw|/, "to him," i.e., the things belonging to him," by P45, P, W, Gamma, Theta, UncialManuscript 070, Minuscule 2542, a few other Greek manuscripts, and the Old Latin Manuscriptsc and e. The variant reading does not change the meaning of Luke.2585Since the slave has been found to be a wise and faithful manager, his master will sethim over all of his belongings, to continue his good work. It is easy to see how this kind ofparabolic, comparative language has led to speculation concerning the rewards that await faithfulChristian managers when their "Lord" returns, and finds them faithfully fulfilling their appointedtasks.2586The genitive singular possessive pronoun auvtou/, "his," is changed to e`autou/, evidentlymeaning "(within) himself," by P75, N, Minuscules 33, 892 (see) and a few other Greek(continued...)1292

2590 2591 2592strike the boy-servants and the girl-servants, and to eat and to drink and to get drunk,259312:46 the lord of that slave will come in a day when he is not expecting, and in an hour when2594 2595he does not know (it), and will cut him in two, and will place his lot with the unfaithful.2586(...continued)manuscripts.2587Or, "should say to himself." Speaking to one's heart is a Semitic idiom.2588For the use of this verb croni,zein, "to delay," in the LXX, see Genesis 32:5; Exodus32:1; Deuteronomy 4:25; 23:22 (verse 21 in English); Judges 5:28; 2 Samuel 20:5; Psalm69:6; Ecclesiastes 5:3; Isaiah 13:22 (no delay in the coming of the Day of YHWH uponBabylon); 51:14; Daniel 9:19; Habakkuk 2:3; Tobit 5:8; 9:3, 4; Sirach 6:21; 7:16; 14:12;Psalm of Solomon 2:25 and 26. In the Greek New Testament, see Matthew 24:48; 25:5; Luke1:21; 12:45 (here) and Hebrews 10:37.2589Compare the cynical statement quoted in 2 Peter 3:3-4, "...In the last days scoffers willcome, scoffing and indulging their own lusts and saying, 'Where is the promise of his coming?For ever since our ancestors died, all things continue as they were from the beginning."'2590Instead of the word used earlier for "slave," dou/loj, who is placed in charge of themaster's household, here Luke uses the two synonyms, tou.j pai/daj kai. ta.j paidi,skaj, "theboy-servants and the girl-servants."2591The particle te, "and," is changed to read ti, "something," by P75; the particle is omittedby Family 13 of Minuscules. We suspect that P75's reading is simply a mistake, while theomission may be an editorial rejection of an unnecessary word in the original text. The variantreadings do not change the meaning of Jesus' teaching.2592Nolland comments that "The servant finds that he is on a longer rein than he had at firstanticipated. He will surely be able to cover his tracks before the master turns up. Now is hismoment of greatness and his opportunity to kick over the traces...This servant's excesses havetheir parallel in other ancient stories...[such as the story of Ahikar]..." (2, pp. 703-04) Comparethe passage from 2 Peter 3 quoted in footnote 2589.2593Here again the Hebrew Bible's motif of the Day of YHWH that comes when people areleast expecting it, hovers around the meaning of Jesus' teaching. See footnote 2570.2594Nolland notes that "The severity of punishment envisaged here is matched in otherancient tales...The severity of response here is of a piece with the general extremity thatcharacterizes responses in the parable." (2, p. 704)2595Nolland comments that "The final clause of the master's response moves beyondanything that can be retained within the boundaries of the story...Here we are dealing with theassignment of an eschatological destiny...This reference to the end-time judgment, with its sortingof people, makes it clear that Luke has reported the parable with Jesus' return and the end-time(continued...)1293

2596 2597 259812:47 But then the slave, the one who knew the will of his lord, and did not get2599 2600ready, or do according to his will, will be beaten many times. 12:48 But then the one who2595(...continued)judgment clearly in mind." (2, pp. 704, 05) However, this is not certain--Jesus may only mean theslave is dealt with as is common with unfaithful slaves, i.e., sold at the slave auction, gotten rid of.2596Luke 12:47-48 has no parallel, and therefore we label it "L." Fitzmyer comments that"In these sayings Jesus turns his attention to the servant who does not carry out what he / she issupposed to; hence he / she is responsible for the reward (punishment) received. Thepunishment is meted out according to the knowledge and culpability involved. A more severebeating is given to the willful disobedience of the lazy loafer who knows what is expected than tothe dim-wit who does not." (2, p. 992)Nolland comments on these two verses that "Luke finishes with a new mini-parable and adouble proverb...The principle is that answerability is proportionate to awareness...The answer toPeter's question is that although the parable was for all, its challenge is more pressing and theanswerability greater for the disciples than for the crowds..." (2, pp. 704-05)2597Compare Acts 22:14 and Romans 2:18.2598The negative mh, "not," is omitted by P45, making this person deliberately act inaccordance with his master's will, and be punished for it. We consider this a mistake, or omissionon the part of this copyist. Compare Jacob ("James") 4:17.2599The phrase e`toima,saj h' poih,saj, "(not) having made ready or having done," is read byP75, Sinaiticus, Vaticanus, Psi, Uncial Manuscript 070, Minuscules 33, 579, 892, 1241, a fewother Greek manuscripts, the Old Latin Manuscript aur and the Latin Vulgate. Only the first aoristparticiple, e`toima,saj, "(not) having made ready," is read by L, W, Family 13 of Minuscules, amajority of the Old Latin witnesses, the Sinaitic Syriac, the Curetonian Syriac and the PeshittaSyriac. Only the second participle, poih,saj, "(not) having done," is read by P45, Bezae, a fewother Greek manuscripts, Marcion (2nd century A.D., according to Admantius, 300 / 350 A.D.),the Latin translation of Irenaeus (before 395 A.D.), Origen of Alexandria (who died 254 A.D.) andCyril of Alexandria (in part; who died 444 A.D.). The phrase is read e`toima,saj mhde. poih,saj,"(not) having made ready nor having done," by Alexandrinus, Theta, Family 1 of Minuscules, the"Majority Text," the Old Latin Manuscript f and Cyril of Alexandria (in part; who died 444 A.D.).2600Compare a similar teaching in Amos 3:2, "You only have I known of all the families ofthe earth; therefore I will punish you for all your iniquities." Gilmour held that "Probably Lukethought of the instructed and uninstructed servants as allegorical references respectively to theclergy and to the rank and file of the church. The responsibilities of Christian laymen were lessonerous than those of their leaders, and their failure to be on the alert would be less severelypenalized." (P. 234) This is, obviously, only speculation; the saying can be applied to all peopleat all times.1294

2601 2602did not know, then did things deserving of stripes, will be beaten few (times). But then to2603everyone to whom much was given, much will be sought from him; and to whom they delivered2604 2605much, they will require even more (from) him.2601Fitzmyer comments that "Behind this contrast lies the Old Testament teaching ondeliberate sins (committed with a high hand) and those done in ignorance." (2, p.992) SeeNumbers 15:27-30; Deuteronomy 17:12; Psalm 19:13-14 (verses 12-13 in English). Protestanttheologians and biblical interpreters, reacting against Roman Catholic teaching concerning"degrees of punishment," have not taken such statements of Jesus seriously in theirunderstanding of the New Testament's eschatology.2602The particle de, which we have translated "but then," is omitted by P75, the first writer ofSinaiticus and the Bohairic Coptic (in part). Whether read or not makes no difference for theteaching of Jesus.2603The phrase evdo,qh polu,( polu. zhthqh,setai parV auvtou/, "(to whom) was given much,much will be sought from him," is changed to read ev ,dwkan polu. zhth,sousin avp v auvtou/perisso,teron, "(to whom) they have given much, they will seek from him even more," by Bezae,the Old Latin Manuscripts e (see), ff2 (see) and I (see). The variant reading does not change themeaning of Luke.2604The phrase perisso,teron aivth,sousin, "even more they will require," is changed toread ple,on avpaith,sousin, "more they will require from," by Bezae, which does not change themeaning of Jesus' teaching, but simply rewords it in a slightly different way.2605These Christians obviously have a deep spiritual relationship with their founder andleader, Jesus. They are called by him to live expecting his coming to them at any time, whereverthey are, and whatever time it may be. Because of this, they are people whose lives are markedby watchfulness, faithfulness, and readiness to be found doing the will of their "Lord, Jesus" whichis that they live by steadfast love and mercy, serving others as his ministers. How can that be anythreat at all to Rome? Wouldn't this kind of living result in the very best of citizens, who arealways working hard, doing the best they can to serve and help others, and to follow in the patternof this great Teacher? How can this be considered criminal, or worthy of capital punishment?1295(continued...)

JESUS' WARNING OF IMPENDING FIERY JUDGMENT AND DIVISIONLuke 12:49-53, Greek Text and Translation12.49 Pu/r h=lqon balei/n evpi. th.n gh/n(kai. ti, qe,lw eiv h;dh avnh,fqhÅ12.50 ba,ptisma de. e;cw baptisqh/nai(kai. pw/j sune,comai e[wj o[tou telesqh/|Å12.51 dokei/te o[ti eivrh,nhn paregeno,mhn dou/nai evn th/| gh/|Èouvci,( le,gw u`mi/n( avllV h' diamerismo,nÅ12.52 e;sontai ga.r avpo. tou/ nu/n pe,nte evn e`ni. oi;kw| diamemerisme,noi(trei/j evpi. dusi.n kai. du,o evpi. trisi,n(12.53 diamerisqh,sontai path.r evpi. ui`w/| kai. ui`o.j evpi. patri,(mh,thr evpi. th.n qugate,ra kai. quga,thr evpi. th.n mhte,ra(penqera. evpi. th.n nu,mfhn auvth/jkai. nu,mfh evpi. th.n penqera,nÅ12.49 I came to bring fire upon the earth;and how I wish that it was already kindled .12.50 But then I have an immersion (with which) to be immersed;and how I am pressured until (the time) when it is completed.12.51 Do you think that I appeared to give peace on the earth?No, I say to you people, but rather, division.12.52 For from the now (on), there will be five (people) in one house, dividedthree against two, and two against three;12.53 they will be divided, father against son, and son against father,mother against the daughter, and daughter against the mother,mother-in-law against the daughter-in-Iaw of hers,2605(...continued)1296

and daughter-in-Iaw against the mother-in-law.Luke 12:49-53, Translation and Footnotes 26062606There is a partial parallel to Luke 12:49-53 in Matthew 10:34-36:10.34 Mh. nomi,shte o[ti h=lqon balei/n eivrh,nhn evpi. th.n gh/n\ouvk h=lqon balei/n eivrh,nhn avlla. ma,cairanÅ10.35 h=lqon ga.r dica,sai a;nqrwpon kata. tou/ patro.j auvtou/kai. qugate,ra kata. th/j mhtro.j auvth/jkai. nu,mfhn kata. th/j penqera/j auvth/j(10.36 kai. evcqroi. tou/ avnqrw,pou oi` oivkiakoi. auvtou/Å10.34 Do not reason that I came to bring [literally, 'throw'] peace upon the earth.I did not come to bring peace, but rather, a sword.10.35 For I came to divide a person against his father,and a daughter against her mother,and a daughter-in-Iaw against her mother-in-law;10.36 and a person’s enemies--the members of his household.There is no parallel to this saying of Jesus in Mark, the major source-document being usedby Luke and Matthew; here they are both following their second source-document, which welabel "Q," and it is obvious that both are quoting the same saying, but in somewhat different ways,as either Matthew abbreviates (42 words), or Luke expands (79 words), perhaps using "L."Matthew has nothing parallel to Luke 12:49-50, although it is part of the same statementbeing quoted: "I came to bring [literally 'throw'] fire upon the earth; and how (eiv) I wish that it wasalready kindled. But then I have an immersion (with which) to be immersed; and how (pw/j) I ampressured until (the time) when it is completed." But the next verse, Luke 12:51, "Do you thinkthat I appeared to give peace on the earth? No, I say to you people, but rather, division." isparalleled by Matthew 10:34, "Do not reason that I came to bring ['throw'] peace upon the earth.I did not come to bring ['throw'] peace, but rather, a sword."It seems apparent that Matthew is here abbreviating the longer saying of Jesus as found inLuke, and we think, in "Q," which is in fact, somewhat repetitive. The differences are that Lukehas the interrogative "Do you think... ?", while Matthew has the imperative "Do not reason..."Where Luke has "...I did not appear to give peace on the earth," Matthew has "I did not come tobring ['throw'] peace upon the earth" (using the same verb balein, literally "to throw," which Lukequotes Jesus as using in the earlier verse 49). Where Luke has Jesus saying that he appearedto "give division," Matthew has he came to "bring a sword."Luke has "For from the present (on), there will be five (people) in one house, divided--threeagainst two, and two against three; they will be divided, father against son, and son againstfather, mother against the daughter, and daughter against the mother, mother-in-law against thedaughter-in-Iaw of hers, and daughter-in-Iaw against the mother-in-law." Matthew has(continued...)1297

2607 2608 260912.49 I came to bring [literally, 'throw'] fire upon the earth;2606(...continued)abbreviated this same saying to "For I came to divide a person against his father, and a daughteragainst her mother, and a daughter-in-Iaw against her mother-in-law; and a person's enemies--the members of his household." The meaning is obviously the same; but Matthew's statement isa condensed version of the saying taken from "Q," and quoted in its fuller form by Luke.The Gospel of Thomas has two parallels to this material:# 10, "Jesus said: 'I have cast fire upon the world, and behold, I guard it until it is ablaze."'# 16, "Jesus said: 'Men perhaps think that I have come to cast peace upon the world, andthey do not know that I have come to cast divisions upon the earth, fire, sword, war. For thereshall be five in a house; there will be three against two and two against three; the father againstthe son and the son against the father, and they will stand alone (or, as monks)."'As Fitzmyer points out, this first saying (# 10) corresponds to Luke 12:49; the secondsaying (# 16) corresponds to Luke 12:51-53, but is "a hybrid of the Lucan and Matthean forms ofthe sayings...clearly betraying its later formulation [i.e., with its mention of 'monks']." (2, p. 994)2607The noun pu/r, "fire," occurs more than 600 times in the Greek Bible, and its usage isvery important for understanding this present statement of Jesus in Luke 12:49. See the articlesby Bergman, Krecher and Hamp in Theological Dictionary of the Old Testament 1, pp. 418-28,and by Friedrich Lang in Theological Dictionary of the New Testament 6, pp. 928-52. Gilmournotes that the word "fire" as used here by Jesus is "Sometimes interpreted as the fire of the Dayof Judgment (Luke 3:16-17), as the fire of the Holy Spirit (Acts 2:3), or as the purifying fire ofrepentance that will prepare the way for the kingdom of God. In the light of verses 51-53 it isevident that Luke thinks of it as the fire of conflict that will compel men to align themselves for oragainst the Messiah." (P. 235)Fire in itself has always been of interest to human beings, for many reasons. It is anawesome natural force that is useful to destroy and burn up, but also to melt and to build. Firepurifies and cleanses; but it also has a terrifying power to destroy homes, cities, forests, andhuman lives. At the same time, fire gives light in the darkness and warmth in the midst of coldweather. Throughout world history, human beings have worshiped fire, seeing in it both a divineand a demonic element.All of this is reason why the symbolism of fire could play such an important role in Israel'sdescription of YHWH God and his mighty acts in human history. YHWH's appearance, forexample at Mount Sinai, was like the coming of fire--that both threatened with destruction, and atthe same time gave light and protection to the people. Exodus 19:18 states, "Now Mount Sinaiwas wrapped in smoke, because YHWH had descended upon it in fire; the smoke went up likethe smoke of a brick-furnace, while the whole mountain shook violently." 24:17, "Now theappearance of the glorious radiance of YHWH was like a devouring fire on the top of themountain in the sight of the people of Israel." Deuteronomy 5:4 emphasizes that "YHWH spoke(continued...)1298

2607(...continued)with you face to face at the mountain, out of the fire," and then following the giving of this basiclaw it is said in Deuteronomy 5:22, "These words YHWH spoke with a loud voice to your wholeassembly at the mountain, out of the fire, the cloud, and the thick darkness...He wrote them ontwo stone tablets, and gave them to (Moses for the people of Israel)." The Ten Commandmentswould serve in burning out evil from Israel's behavior, and would also give Israel guidance into thekind of life that YHWH desired from the people.One of the main uses of the symbolism of fire was in terms of the wrath of YHWH God thatcomes upon the impenitent and disobedient, beginning with the biblical story of the destruction ofthe cities of Sodom and Gomorrah by fire and brimstone that rained down upon those cities fromheaven (see Genesis 19:24). For example, Jeremiah 4:4 states, "Circumcise yourselves toYHWH, remove the foreskin of your hearts, O people of Judah and inhabitants of Jerusalem, orelse my wrath will go forth like fire, and burn with no one to quench it, because of the evil of yourdoings." And Zephaniah 1:18 states, "Neither their silver nor their gold will be able to save themon the day of YHWH's wrath; in the fire of his passion the whole earth shall be consumed; for afull, a terrible end he will make of all the inhabitants of the earth"--words that were also spoken toJudah and to Jerusalem.As seen in this last passage, the terminology of burning wrath was especially used in thebiblical descriptions of the "Day of YHWH," a day on which all of YHWH's enemies would perishin fire, including the capital city of Northern Israel, Samaria, and Jerusalem, the capital city ofJudah, as YHWH's wrath was visited upon them in his "day." With this background in mind, it isno wonder that both the Jewish Bible and the New Testament state, "Our God is a consumingfire" (Deuteronomy 4:24; Hebrews 12:29).With all of this "fire-symbolism" as background, it is easy to understand what John theImmerser meant when he announced that "Even now the ax is lying at the root of the trees; everytree therefore that does not bear good fruit is cut down and thrown into the fire," and then again inhis description of the "greater one" coming after him, Jesus, that he would immerse the people"with the Set-apart Spirit and with fire" (Luke 3:16). We should take that to mean that Jesusbrings the divine fire that both purifies from all evil, and at the same time fills all who receive himwith God's own Spirit, transforming their lives with the living presence of God. YHWH God ispresent in Jesus, both to burn up evil, and to give the warmth of divine love and the light of divineguidance to all people. Just as YHWH appeared to his people out of the midst of fire in theJewish Bible, so now also Jesus, in whom YHWH is present, brings the fire of divine judgment.And so, Jesus is depicted here in Luke 12:49 as saying "I came to bring [literally, 'to throw']fire upon the earth, and how I wish it were already kindled." Following this, he adds, "Do you thinkthat I appeared to give peace on the earth? No, I say to you people, but rather, division [the nounis diamerismo,n, 'division,' 'dissension,' or 'disunity']. For from the present (on), there will be five(people) in one house, divided--three against two, and two against three; they will be divided,father against son, and son against father, mother against the daughter, and daughter against themother, mother-in-law against the daughter-in-Iaw of hers, and daughter-in-Iaw against themother-in-law." Jesus is bringing fire and division. But who can this be so?(continued...)1299

2607(...continued)We often speak of Jesus as being the "King of Peace." And surely he is just that. But thekind of "peace" that Jesus brings is not a peace that compromises with evil, or that refuses tofight, even to the death, against all that is evil and wrong. Jesus has come into the world to bringthe "divine fire" that burns out all evil. He and his teaching are a burning fire in whose presenceevil is consumed. Anyone who sincerely seeks to follow Jesus and obey his teaching, quicklylearns how true this is.In the later (second century A.D.) document entitled the Gospel of Thomas, # 82, states,"Jesus said: 'He who is near me is near the fire, and he who is far from me is far from thekingdom."'We cannot be sure whether or not that is an original word of Jesus--but whether original ornot, it is exactly the truth. To draw near to Jesus is to draw near to the purifying fire of God--awhite-hot fire that burns out all that is hypocritical and evil, and in the presence of which onlygenuine truth and goodness can continue. And at the same time, to draw near to Jesus is to drawnear to the Kingdom of God--for he is the King, and those who follow him live in that Kingdom.That is why John 5:24 teaches that the person who hears Jesus' words and believes God whosent him, will not come into the divine judgment--that person has the life that Jesus imparts, andhas already passed from death to life. On the other hand, the large majority of first-century Israel,who saw Jesus in his ministry, and heard his teaching, but rejected him, refusing to follow histeaching, joining in putting him to death, thereby brought down upon themselves and their nationthe divine judgment, that fiery "Day of YHWH" which meant the destruction of Jerusalem and itsTemple by the Roman legions under Titus in 70 A.D. Jesus had come into the world toaccomplish that task, "to bring fire upon the earth.”Jesus was not like the British Prime Minister, Neville Chamberlain, who in 1939 said thathe had met with Adolph Hitler and had obtained a written agreement that assured that Britainwould have "peace in our time." But that was no peace at all--and such a cowardly compromisewith evil quickly resulted in the destruction of millions of innocent people, and a war that not onlythreatened Britain with destruction, but also plunged all of Europe and much of the rest of theworld into the devastation of World War II. Real peace came to the world only when the Allies,under such leaders as Winston Churchill and Franklin Delano Roosevelt had the courage to standup and confront evil with force, thereby destroying the evils of the Nazis and their confederates -and bringing peace throughout Europe and the world.Jesus was not about to compromise with the evil, hypocritical leaders of first century Israel--but had the courage to withstand them to the face, leading to his death on Golgotha, but alsobringing genuine peace with God to all who would have the courage to follow in his way.Jesus still brings "fire" upon the earth. Wherever his word goes, and people dare togenuinely follow in his pathway, evil is burned out. Such evils as racism, nationalism, sexualimmorality, greed, selfishness, and lack of love, are confronted, denounced and overcome by hispeople who walk in the way of true brotherhood, sexual restraint and purity, and who dare to love(continued...)1300

and how I wish that it was already kindled. 261012.50 But then I have an immersion (with which) to be immersed; 26112607(...continued)and care for the unlovely--feeding the hungry, clothing the naked, visiting the sick, caring forwidows and orphans, welcoming the strangers, the emigrants, the powerless people of the earthas their own family, their brothers and sisters.Jesus simply refuses to be "tamed," to become the "private chaplain" of an elite group, toside with the bearers of power who refuse to live by love. He has come to bring "fire" to burn upall evil. We must never forget that; and if we choose to be his followers, we must nevercompromise with evil, thinking that peace can be achieved in any other way than the burning outof evil. And while Jesus teaches his followers to work for unity, he also brings division; hisfollowers have to make the practitioners of evil their opponents, not side with them or supportthem in their evil.2608The preposition evpi, "upon," is changed to eivj, "into," by P45, Bezae, Gamma, Delta,Minuscule 565, many other Greek manuscripts and Methodius of Olympus (who died after 250A.D.). The change in prepositions does not change the meaning of Luke.2609By this saying Luke indicates Jesus' self-consciousness of a divine mission upon whichhe has come into the world. Compare the similar statements in Luke at 4:43; 5:32 and 19:10.He has come to announce the good news of the Kingdom to all the cities of Israel; he has cometo call, not rightly-related people, but sinners--missers-of-the-mark--to turning around; and he hascome to seek and to save lost people. All of this is true, and highly positive. But he has alsocome to bring the fire of judgment into the earth, in an unceasing battle to the death againstentrenched evil.2610No, Jesus was not content with the "status-quo," with things going along simply as theywere. He wanted the fire of divine judgment to begin burning, to see evil uprooted and destroyed,to see his mission accomplished, even if that meant his own death upon Golgotha.2611Nolland comments that "Verse 50 clearly has some relationship with Mark 10:38-39. ALukan formulation on the basis of that text is not impossible...but the distinctiveness of the focushere may point to a separate origin." (2, p. 707) In his overall comment on this text (Luke 12:49-53), he states that "Jesus has been commissioned to cast the purging fire of the coming judgmentupon the earth, but while he awaits God's timing for that, and as a prelude to it, he first anticipateshis own baptism of disaster to come, and also the strife among people which he himselfengenders, and indeed by which he is overwhelmed in the baptism he contemplates." (Ibid.) Headds that "The metaphorical use of [immersion] for an experience of being overwhelmed bydisaster is not found in the LXX but is present both in Hellenistic sources and in the later Greekversions of the Old Testament...The representation of the threat of disaster in terms of a flood ofwater is well attested in the Old Testament...ln the Lukan setting there is...no doubt that thecoming passion is in view." (2, p. 708)1301(continued...)

and how I am pressured until (the time) when it is completed. 2612261312.51 Do you think that I appeared to give peace on the earth?2614 2615No, I say to you people, but rather, division.2611(...continued)"For the waves of death encompassed me, the torrents of perdition assailed me...(2Samuel 22:5); "Save me, O God, for the waters have come up to my neck. I sink in deep mire,where there is no foothold; I have come into deep waters, and the flood sweeps over me...Do notlet the flood sweep over me, or the deep swallow me up..." (Psalm 69:1-2,15); "If it had not beenYHWH who was on our side, when our enemies attacked us, then they would have swallowed usup alive, when their anger was kindled against us; then the flood would have swept us away, thetorrent would have gone over us; then over us would have gone the raging waters." (Psalm124:2-5) We agree with Nolland that this is the context in which this metaphor of Jesus must beunderstood. He stands face to face with enemies intent upon his murder, and sees the comingsuffering at their hands as a form of "immersion" in suffering, which he himself would have toundergo in order to fulfill his mission.Gilmour comments that "If Jesus meditated on the fate of John the Baptist; if he foresawthe consequences of the growing opposition to his own ministry; if he discovered any clue to hisown mission in the suffering servant passages in...lsaiah...he may have been driven to anticipatehis death and to reflect on its significance..." (P.236)2612Verse 50 is an instance of Jesus' usage of Semitic "parallelism," in which Jesus repeatswhat he has just said in the two lines of verse 49 in the two lines of verse 50. The "bringing fireupon the earth" is parallel to "I have an immersion with which to be immersed," and it is obviousthat Jesus means "an immersion in suffering," resulting in his own death, through which he wouldshortly have to go. Just as Jesus said that he deeply wished that the fire he had come to bringwas already kindled, so now he says that he is deeply pressured, compelled by his sense ofmission to endure that immersion of suffering that awaited him in Jerusalem. This was his task,this was his purpose in appearing on earth, and he was anxious to get the mission accomplished.Nolland holds that the verb sune,comai, which we have translated "I am pressured," shouldbe understood "not in the sense 'to be distressed...' but rather as 'to be preoccupied / taken up[with]'...ln the Lukan frame this preoccupation is reflected in 9:51 and the passion predictions.The use of telei/n, 'to achieve / accomplish / complete,' suggests that the prospect envisaged 'isno mere fate or accident but a destiny to be fulfilled.'" (2, p. 799, he is quoting Marshall, p. 747).Compare the further usage of this verb telei/n at Luke 18:31; 22:37, and then in Acts 13:29.2613The infinitive dou/nai, "to give," is changed to poih/sai, "to make (or 'create')" by Bezae,the Old Latin Manuscript e and the Curetonian Syriac. It is changed to balei/n, "to throw," orperhaps "to bring," by Minuscule 1424, a few other Greek manuscripts, the Old Latin Manuscriptsb, I, q, r1, the Sinaitic Syriac, the Peshitta Syriac, a few manuscripts of the Sahidic Coptic, theBohairic Coptic and Marcion (2nd century A.D.; according to Tertullian, who died after 220 A.D.)2614The phrase avllV h', but rather," is changed to the much more common avlla, "but(continued...)1302

2614(...continued)rather," by P45, Bezae, Theta, Minuscules 579, 700, a few other Greek manuscripts andMarcion (2nd century A.D.; according to Tertullian, who died after 220 A.D.). This variant readingdoes not change the meaning of Luke.2615In verse 51, the "Semitic parallelism" continues, with the second half of the verse beingclosely related to the first half. The first half also is closely parallel to the first half of verse 49: "Icame to give fire upon the earth." If Jesus came to "give fire upon the earth," then those whothink that he "appeared to give peace on the earth" are deeply mistaken. We would say thatJesus indeed came to be the "King of Peace"--but a "peace" that can only be achieved by goingthrough the "fire" of divine judgment, and making peace--being "reconciled" with both God andwith one's fellow human beings through deep and genuine repentance.It is a terrible mistake to think that Jesus came to make his people those who would bewilling to go along with evil forces, without reprimanding them, without being willing to sacrificetheir own lives to fight against evil, and destroy it. Far too often those of us who claim to befollowers of Jesus have attempted to be "pacifists" in the midst of terrible evil--refusing to nameevil for what it is, refusing to risk ourselves and our fortunes in seeking to overcome evil. But thatis mistaken--that is not the kind of "peace" that Jesus came to give.Nolland comments that "The language [of Jesus] here is deliberately paradoxical: 'peace'is self-evidently the goal of Jesus' ministry and of the Jewish eschatological hope that Lukeconfidently presents as finding its fulfillment in connection with Jesus (1:79; 2:14; 7:50; 8:48;10:5-6; 19:38, 42...)." (2, p. 709) Yes--but the peace Jesus brings is a peace that comes at theend of conflict with evil, and through the overcoming, the destruction of evil--nothing less thanthis, nothing cheaper than this.Instead of such a cheap "peace," Jesus gives "division." That means, he calls his followersto struggle against every form of evil, to refuse to accommodate evil, to refuse to participate inevil. Jesus could have easily spoken his message, and then moved away from Israel into Syria,or Asia Minor, or Greece, thereby retiring from the struggle, and saving his own life. But thatwould have been to abandon his mission. He would not back down. He would not be contentwith speaking his message, and then doing nothing more about it. He pushed all the way toJerusalem, the capital city of Israel in his day, the headquarters of his opposition, where heoverturned the tables of the money-changers in the Temple, and continued in teaching the peoplethe truth of God, continuing to denounce and attack the selfish, unloving leaders of first-centuryIsrael, until they stopped him by handing him over to the Roman officials, and demanding thatthey put him to death. It was that unswerving commitment to his mission that caused the Jewishleaders to hate him, and to determine upon putting him to death. It was a fight to the finish, andJesus wouldn't back down.When anyone, in any age or culture, honestly follows the teaching of Jesus, they join withall his followers, of whatever race or nationality, to accomplish the purposes of his Kingdom, tofollow his teaching, regardless of the cost. And that devotion results in struggle with those whorefuse to follow him, and will not welcome his teaching. Jesus forces all who hear his teaching to(continued...)1303

12.52 For from the present (on), there will be five (people) in one house, divided2616three against two, and two against three;12.53 they will be divided, father against son, and son against father, 26172618mother against the daughter, and daughter against the mother,mother-in-law against the daughter-in-Iaw of hers, 2619and daughter-in-Iaw against the mother-in-law. 26202615(...continued)decide whether or not to follow him. And when we honestly decide to follow Jesus, we oftentimesmake enemies of those who reject his ways, and seek to build their tiny kingdoms of evil in thisworld. It happens in our own families, as these sayings of Jesus go on to affirm.2616The phrase diamemerisme,noi( trei/j, "having been divided, three..." is read in thereverse order, trei/j diamemerisme,noi, "three having been divided..." by P45, Bezae, andEusebius of Caesarea (who died 339 / 40 A.D.). This change in word-order does not change themeaning of Luke.2617The phrase path.r evpi. ui`w/| kai. ui`o.j evpi. patri, "father against son, and son againstfather," is read in the reverse order, "son against father, and father against son," by P45 and afew other Greek manuscripts. This change in word-order does not change the meaning of Luke.2618The phrase th.n qugate,ra, "the daughter," is changed to read simply qugate,ra,"daughter," by Vaticanus and Bezae, both of which place the definite article th,n before mhte,ra,i.e., "the mother." The two nouns qugate,ra and mhte,ra without the definite article are read bySinaiticus. The dative forms, qugatri, and mhtri, are read by Alexandrinus, W (see), Psi,Family 13 of Minuscules, Minuscule 33 and the "Majority Text." The text as we have read it isfound in P45, P75, L, Theta, Uncial Manuscript 070 (see), Family 1 of Minuscules, Minuscules579, 700, 892, 1241 (see), 2542, a few other Greek manuscripts and Eusebius of Caesarea (whodied 339 / 40 A.D.) These variant readings do not change the meaning of Luke.2619The genitive singular feminine pronoun auvth/j, "of hers," is omitted by P75, the firstwriter of Sinaiticus, the first writer of Delta, a few other Greek manuscripts, the Old LatinManuscript I and the Bohairic Coptic (in part). This omission does not change the meaning ofLuke.2620The genitive singular feminine pronoun auvth/j, "of hers," is interpolated into the text atthis point by a corrector of Sinaiticus, Alexandrinus, W, Theta, Psi, Uncial Manuscript 070,Families 1 and 13 of Minuscules, Minuscule 33, the "Majority Text," the Latin Vulgate, a part ofthe Old Latin witnesses and the Syriac tradition. The pronoun is not read by P45, P75, the firstwriter of Sinaiticus, Vaticanus, Bezae, L, Minuscules 579, 892, a few other Greek manuscriptsand the Bohairic Coptic (in part). The interpolation does not change the meaning of Luke.(continued...)1304

2620(...continued)Here again, in verses 52 and 53, the "Semitic parallelism" is abundantly apparent. Andthere is good reason for it being so, for here the language of Jesus embodies the language ofMicah 7:1-7, a passage that will help us in understanding what Jesus is saying. Listen to thewords of this text:7:1 Alas for me, because I have become like gatherers (after) a harvest,like those gleaning a vineyard.There is no cluster of grapes (left) to eat(not) a first-ripe fig my innermost being desired.7:2 The kind, godly person has perished from the earth,and there is no upright person among humankind.All of them lie in wait for blood;a man hunts for his brother with a net.7:3 On behalf of a wicked person (their) hands cause things to go well–the ruler is asking (for a bribe), and the judge for a reward;and the great person--he is speaking his innermost being's desireand they (the leaders) are weaving it (together for him).7:4 Their goodness is like a briar-patch,(withholding) an upright person from (his) covering.Day of your being watched, your visitation is coming–now will be your confusion.In a neighbor, do not place trust.In your intimate sexual partner, 7:5 do not place confidence.Guard your mouth's openings.7:6 Because a son is treating (his) father like a fool;a daughter is rising up against her mother;a daughter-in-Iaw against her mother-in-law.A man's enemies (are the) men of his household.7:7 And I, I will watch for YHWHI will hope for (the) God of my salvation.Hear me, my God.Micah depicts a society in which all justice and right-relationships have ended. There areno more godly, kindly, or upright people. The poor people, who are reduced to picking up what isleft over in the harvested fields, find nothing left for them to satisfy their hunger (godly, kindpeople would have left enough for them, like Boaz in the Book of Ruth). Instead, the nation isfilled with people who relentlessly pursue their own profit at the expense of others–and whotherefore will leave nothing in the fields for the poor people to gather. But it goes much furtherthan that, even to the extent of murdering a brother, or “catching a brother in a net”–trickingrelatives, catching them for one’s own profit. The nation’s leaders help wicked people to succeed,if they can only get some bribe or reward for themselves. Whatever semblance of “goodness”they may have is like a briar-patch, in which the poor are caught, as those with wealth takeadvantage of the poor. And because things have reached such a condition of confusion andimmorality, the time has come for divine judgment, for divine “visitation.”1305(continued...)

2620(...continued)It is in just such a condition of society that Micah utters its advice to people–to no longerplace trust in a neighbor, and to be very careful what they say, or to whom they speak. Sons treattheir fathers like fools; daughters rise up against mothers, daughters-in-law against their mothersin-law,and a person’s deadly enemies are members of his own household. And so Micah statesthat he will watch for YHWH, placing all his hopes in the God of his salvation. The socialcondition of first-century Israel is identical to all of this, according to these words attributed toJesus.There is a similar passage in Jeremiah 9:1-9, which also describes the condition of asociety that is ripe for judgment, for the coming of YHWH’s “Day”:9:1 Who will give me a lodging-place for travelers in the wilderness?And I will forsake my people, and I will go (away) from them–because all of them are being sexually immoral–(they are) an assembly of treacherous people.9:2 And they bend their tongue as their bow (for shooting arrows of) falsehood,and not for true faithfulness.They are mighty in the land, because they have gone forth from evil to evil.And me, they have not known. It is a saying of YHWH.9:3 Let them be guarded, a man from his neighbor.And you people must not place trust in any brother,because every brother will truly overreach [his brother, like Jacob of old.];and every neighbor will walk about as a slanderer.9:4 And each one, against his neighbor, they mock;and truth they do not speak;they have taught their tongue to speak falsehood.They have grown weary doing iniquity.9:5 Your dwelling-place (is) in the midst of deceitfulness;in deceitfulness they have refused to know me. It is a saying of YHWH.9:6 Therefore, in this way YHWH of Armies has spoken:“I am testing them, and I will try them;for what shall I do in light of the appearance of the daughter of my people?”9:7 Their tongue is a sharpened arrow;it has spoken deceitfulness with its mouth.If in a nation at peace with its neighbor, it speaks;and deep within it sets its ambush.9:8 Shall I not visit them for these things? It is a saying of YHWH.Shall not my innermost being take vengeance?Holladay sums up this passage by saying, “Yahweh wishes he could walk out on hispeople. Why?–are they murderers, torturers? Hardly; at least that is not the center of thisindictment. Rather they are indicted for [sexual immorality, which is treachery with regards tomarriage vows, and] sins of the tongue: they speak lies, they are dishonest, they slander, their(continued...)1306

2620(...continued)speech is hypocritical. Jeremiah would not understand our modern depreciation of ‘mere words.’Words are crucial...words tear down a community as thoroughly as does civil war. Thecommunity has ceased to be Yahweh’s covenant people, the destiny of those named ‘Israel’:instead every member has the character traits of ‘Jacob’ [i.e., the ‘heel-grabber,’ the thief of hisbrother’s birth-right and blessing]. Such a non-community Yahweh has no choice but to destroy.”(Jeremiah 1, p. 302) Yes, YHWH’s visitation in judgment is coming upon the nation socharacterized.With these two passages, compare Leviticus 19:16-18, “You [singular] shall not go around[as] a slanderer among your peoples. You [singular] shall not stand [still, or silent?] over theblood of your neighbor. I am YHWH. You [singular] shall not hate your brother in your heart.You must strongly confront your fellow, and you will not bear missing-of-the-mark because of him.You [singular] must not take vengeance, and you must not nurse [anger] against your people.And you must love your neighbor as yourself. I am YHWH.”Israel was deliberately breaking these divine laws in Jeremiah’s day. Their sexualimmorality, combined with their going around as gossips, or slanderers, their use of words asweapons to destroy others, their seeking the life-blood of their neighbors, their hatred of theirbrothers, expressed in hunting them with a net, and their total lack of genuine love demonstratedhow far their lives had wandered from the “way” in which YHWH commands his people to walk.And when such lack of love and broken relationships characterize a people, they become ripe fordestruction, for the coming of YHWH’s Day.We think it is obvious that this is exactly what Jesus is saying, and what he means by theallusion to Micah 7, and its description of the kind of social condition that leads to the destructionof a nation, or of any community. The same condition that is described in Micah 7:1-7 and inJeremiah 9:1-8 has once again come into being in first-century Israel, in the Israel of Jesus’ day,upon which he is pronouncing the coming of the fire of divine judgment.Yes, it is true that Jesus, the great founder and leader of the Christian movement, spokesome very harsh language to the Jewish leaders of his day, in his criticisms of them, and in hisannouncements of the coming of the fiery judgment of God upon Israel because of immorality andlack of true godliness and kindliness, expressed in violence against the poor, and in the use oftheir tongues to trap and destroy innocent people. But how can any of this be considered a threatto Rome? Would not Rome itself greatly profit by heeding such criticism?There can be no doubt that Jesus said that it was his mission in life to start that fire, and inso saying, he could easily be understood to be advocating a Zealot-like up-rising against theRomans. But it had no such meaning. The fire that Jesus brings into human history is a fire thatburns up evil, and that is not aimed at any particular earthly government.1307(continued...)

PAYING ATTENTION TO TIME, AND TO VALUESLuke 12:54-59, Greek Text with Translation12.54 :Elegen de. kai. toi/j o;cloij\ o[tan i;dhte Îth.nÐ nefe,lhn avnate,llousan evpi.dusmw/n( euvqe,wj le,gete o[ti o;mbroj e;rcetai( kai. gi,netai ou[twj\ 12.55 kai. o[tan no,tonpne,onta( le,gete o[ti kau,swn e;stai( kai. gi,netaiÅ 12.56 u`pokritai,( to. pro,swpon th/j gh/jkai. tou/ ouvranou/ oi;date dokima,zein( to.n kairo.n de. tou/ton pw/j ouvk oi;date dokima,zeinÈ2620(...continued)1308

12:54 But then he was also saying to the crowds, "When you may see [the] cloud arisingin (the) west, immediately you people say that 'A thunderstorm is coming,' and so it happens.And when a south wind is blowing, you say that 'It will be a hot day,' and it happens. 12:56 Playactors,you know (how) to examine the appearance of the earth and of the heaven, but then whydo you not examine this time?"12.57 Ti, de. kai. avfV e`autw/n ouv kri,nete to. di,kaionÈ 12.58 w`j ga.r u`pa,geij meta.tou/ avntidi,kou sou evpV a;rconta( evn th/| o`dw/| do.j evrgasi,an avphlla,cqai avpV auvtou/( mh,potekatasu,rh| se pro.j to.n krith,n( kai. o` krith,j se paradw,sei tw/ | pra,ktori( kai. o` pra,ktwr sebalei/ eivj fulakh,nÅ 12.59 le,gw soi( ouv mh. evxe,lqh|j evkei/qen( e[wj kai. to. e;scaton lepto.navpodw/|jÅ12:57 "Why then also from (within) yourselves do you people not judge what is rightlyrelated?12:58 For as you are going with your adversary before a public official, on the way giveeffort to be set free from him, in order that he may not drag you before the judge, and the judgewill hand you over to the sheriff, and the sheriff will throw you into jail. 12:59 I tell you, you willnot get out from there, until you repay the last penny."Luke 12:54-59, Translation with Footnotes2621 2622 262312:54 But then he was also saying to the crowds, "When you may see [the] cloud2621Luke 12:54-56 has a parallel in Matthew 16:2-3:16.2 o` de. avpokriqei.j ei=pen auvtoi/j\ Îovyi,aj genome,nhj le,gete\ euvdi,a( purra,zei ga.r o`ouvrano,j\ 16.3 kai. prwi

2621(...continued)There is a major textual problem in this text in Matthew 16:2-3, with regards to the entirequotation from Jesus. The quotation is omitted by Sinaiticus, Vaticanus, Chi, Gamma, Family13 of Minuscules, Minuscule 579, some other Greek manuscripts, the Sinaitic Syriac, theCuretonian Syriac, the Sahidic Coptic, the Middle Egyptian Coptic, the Bohairic Coptic (in part),Origen of Alexandria (who died 254 A.D.) and some Latin manuscripts of Jerome (who died 420A.D.). The quotation is read by Ephraemi Rescriptus, Bezae, L, W, Theta, Family 1 ofMinuscules, Minuscule 33, the "Majority Text," the entire Latin tradition, the Peshitta Syriac, theHarclean Syriac, the Bohairic Coptic (in part) and Eusebius of Caesarea (who died 339 / 340 A.D.). This state of the textual evidence makes it at least very questionable as to whether or notthis quotation was contained in the original text of Matthew.Metzger states that "The external evidence for the absence of these words is impressive...and, according to Jerome, most manuscripts known to him [did not have these words] (though heincluded the passage in the Latin Vulgate). The question is how one ought to interpret thisevidence. Most scholars regard the passage as a later insertion from a source similar to Luke12:54-56, or from the Lukan passage itself, with an adjustment concerning the particular signs ofthe weather. On the other hand, it can be argued (as Scrivener and Lagrange do) that the wordswere omitted by copyists in climates (e.g., Egypt) where red sky in the morning does notannounce rain...ln view of the balance of these considerations it was thought best to retain thepassage enclosed within square brackets." (P. 41)Fitzmyer comments that "Apart from the text-critical problem, however, only six Greekwords out of forty-seven / forty-eight in the Lucan text of this passage agree with the Mattheanvocabulary." (2, p. 999) Fitzmyer concludes that the passage is from "L," i.e., from the sourcepeculiar to the author of Luke, and not from some other source. We agree with Fitzmyer, andthink it is most likely that the passage in Matthew is a later addition, which was not in the originaltext.In the Gospel of Thomas, # 91, a similar passage is found: "They said to him: Tell uswho you are, so that we may believe in you. He said to them: You test (peirza,ein) the face ofthe heaven and the earth, and you have not known what is before you; and you do not know(how) to test (peirza,ein) this time (kairo,j)."Nolland states, "The need to be prepared for the coming judgment (12:1-13:9) becomeseven more pressing for those who are prepared to see that this very judgment is presaged in theministry of Jesus (verse 56: 'this present time'), who is, as we have just seen (12:49), the veryone appointed by God to cast the fire of judgment upon the earth and who is in his ministrymaking his way through the events that are the necessary preliminary to that role." (2, p. 711)2622Fitzmyer comments that "The implication is that the disciples have understood thesignificance of Jesus' appearance, in contrast to the crowds." (2, p. 999)2623The definite article th,n is read by P45, Bezae, W, Theta, Uncial Manuscript 070 and(continued...)1310

2624 2625 2626 2627arising in (the) west, immediately you people say that 'A thunderstorm is coming,' and2628 2629 2630 2631 2632so it happens. And when a south wind is blowing, you say that 'It will be a hot day,'2623(...continued)the "Majority Text." It is omitted by P75, Sinaiticus, Alexandrinus, Vaticanus, L, N, Delta, Psi,Families 1 and 13 of Minuscules, Minuscules 33, 579, 700, 892, 1241, some other Greekmanuscripts and the Coptic tradition. Whether read or not makes no difference for the meaningof the statement.2624The preposition evpi, literally "upon," which we have here translated "in," is read by P75,Sinaiticus, Vaticanus, L, Minuscule 1241, a few other Greek manuscripts and a majority of theOld Latin witnesses. It is changed to avpo, "from," by P45, Alexandrinus, Bezae, W, Theta, Psi,Uncial Manuscript 070, Families 1 and 13 of Minuscules, Minuscule 33, the "Majority Text" andthe Syriac tradition. There is oftentimes interchange of prepositions such as this in the textualtradition, and it seems obvious that the prepositions were used in a somewhat fluid way. Thechange in prepositions does not change the meaning of the text.2625The Greek phrase is evpi. dusmw/n, literally "upon settings," with the plural noun, thesingular form of which is dusmh, "going down," "setting (of the sun)," and meaning "west." Theplural is used when meant in terms of direction, just as the plural avnatolai, "risings," is used forthe direction "east." Jesus has reference to the clouds that arise over the Mediterranean Sea, thesource of rains in the mountain-range of Palestine--or for that matter, in any country with awestern shoreline.2626The conjunction o`,ti, "that," is omitted by Bezae, W, Uncial Manuscript 070, Family 1of Minuscules, the "Majority Text," the Latin Vulgate, a part of the Old Latin witnesses and thePeshitta Syriac. It is read by P45, P75, Sinaiticus, Alexandrinus, Vaticanus, K, L, N Theta,Psi, Family 13 of Minuscules, Minuscules 33, 579, 2542, some other Greek manuscripts and theOld Latin Manuscript e. Whether read or not makes no difference for the meaning of Luke.2627The noun o;mbroj means "rain-storm" or "thunder-storm," and occurs only here in theGreek New Testament (Matthew 16:3 uses the noun ceimw,n, "rainy, stormy weather"). Thenoun o;mbroj also occurs in the LXX at Deuteronomy 32:2 (where it is used along with threeother nouns which are apparently synonyms, u`eto,j, dro,soj and nifeto,j. It may be that o;mbrojmeans a lasting rain [over against yeka,j, which means a drizzling rain], and dro,soj, whichmeans dew-fall, and nifeto,j, which means a snow-storm); Daniel 3:64 (where it occursalongside dro,soj); Sirach 49:9 (not in English; God remembered the enemies with a thunderstorm)and Wisdom of Solomon 16:16 (those denying the Lord he punished with "unusual rains[u`etoi/j] and hail-storms and unending thunder-storms [o;mbroij] and by fire."2628The word no,ton is the accusative singular of no,toj, “south wind.” It is in the accusativecase because it is the object of the distant phrase "when you people see..." To the south ofPalestine lie Arabia, the Sinai Peninsula, and Egypt--all of them desert, with extremely hot(continued...)1311

2633 2634 2635and it happens. 12:56 Play-actors, you know (how) to examine the appearance of the2628(...continued)weather. Any wind coming from the south would bring with it hot weather conditions, just as inany country where a wind originates out of the hot desert area will bring with it heat.2629 ndThe 2 person plural, aorist subjunctive active verb i;dhte, "you people may see," isinterpolated into the text at this point by P45 and a majority of the Old Latin witnesses. Theinterpolated verb does not change the meaning of Luke, but is of the nature of editorialenhancement of the original text. This same verb occurs in the preceding verse.2630The conjunction o`,ti, "that," is omitted by P45, the first writer of Sinaiticus, Bezae, L,Minuscules 579, 892, 1241, 2542, a few other Greek manuscripts, the Old Latin Manuscript r1and the Peshitta Syriac. Whether read or not makes no difference for the meaning of Luke.2631 rdThe 3 person singular future indicative active verb e;stai, "it will be," is changed to therd3 person singular present indicative active verb ev ,rcetai, "is coming," by P45, the first writer ofSinaiticus, W and a few other Greek manuscripts. This variant reading does not change themeaning of Luke, but it is typical for the biblical tradition concerning the relationship betweenpresent and future.2632The accusative singular masculine noun kau,swn means "heat" or "burning (wind, sun)."For its usage in the Greek Bible, see Isaiah 49:10 (neither the kau,swn nor the sun will strikethem); Jeremiah 18:17 (a;nemon kau,swna, literally "a wind, a hot one," where the Hebrew has"like the wind from the east"); 28:1 (same); Ezekiel 17:10 (same; when the "hot wind" strikes thetransplanted vine, it will utterly wither); 19:12 (same); Daniel 3:67 (Theodotian; yuco,j andkau,swn, "cold and heat," are called upon to praise the Lord); Hosea 12:2 (verse 1 in English;meaning is difficult, probably Ephraim pursues a hot wind all day long); Hosea 13:15 (the Lord willbring upon him a;nemon kau,swna, literally, “a wind, a hot one” out of the desert, which will dry uphis spring); Jonah 4:8 (pneu,mati kau,swnoj, a wind, a hot one, together with the sun to strikeJonah's head); Judith 8:3 (Judith's husband Manasseh is overcome by o` kau,swn upon hishead, and dies); Sirach 18:16 (the dro,soj, dew, gives relief from the kau,swn); 34:16 (verse 19 inEnglish; the Lord is a shelter from the kau,swn and mid-day sun); 43:22 (similar to 18:16);Matthew 20:12 (the all-day workers complain that they have borne the burden of the day and thekau,swn); Luke 12:55 (here); Jacob ("James”) 1:11 (the sun arose with the kau,swn).2633Nolland states, "Since Matthew and Luke have different examples of weatherprediction here (Luke's are oriented primarily to wind direction; Matthew's to the timing of thephenomena...), it is not possible to identify an original form with any confidence..." (2, p. 712)2634Here again Jesus is quoted as using the noun u`pokritai,, "play-actors" or "hypocrites."See footnote 1189 on Luke 6:42 for all of the occurrences of this noun in the Greek Bible.2635The verb is dokima,zein, which means "put to the test," "examine," or "prove by testing."(continued...)1312

2635(...continued)(Matthew uses the verb diakri,nein, "to distinguish," "to tell one from another," a synonym.)For the usage of this verb in the Greek Bible, see Judges 7:4 (YHWH "tests" or"examines" Gideon's warriors by the way they drink water); Job 34:3 (the ear tests or examineswords just as the throat does food); Psalms 16:3 (17:3 in English; if YHWH tests or examines myheart); 25:2 (26:2 in English; a request for the Lord to test or examine the Psalmist); 65:10 (66:10in English; God has tested his people just as silver is purified); 67:31 (68:30 in English; in Greek,"those tested with the silver"); 80:8 (81:7 in English; the Lord tested, examined Israel at theWaters of Meribah); 94:9 (95:9 in English; Israel's ancestors tested the Lord at Meribah andMassah); 138:1 (139:1 in English; the Lord has tested and known the Psalmist), 23 ("test me, OLord"); Proverbs 8:10 (gold that has been tested); 17:3 (silver is tested or examined in afurnace); 27:21 (a person is tested by being praised; not in Hebrew);Jeremiah 6:27, 27 (Jeremiah has become a "tester" who is testing, examining Israel'sways); 9:6 (verse 7 in English; the Lord will refine and test his people); 11:20 (the Lord testskidneys); 12:3 (the Lord tests Jeremiah's heart); 17:10 (similar to 11:20); 20:12 (the Lord testsrightly-related people); Zechariah 11:13 ("in the same way they tested or valued me"); 13:9, 9 (“Iwill test them as gold is tested”); 2 Maccabees 1:34 (the king tested the matter); 4:3 (one ofSimon's tested, approved agents); 3 Maccabees 2:6 (tested punishments?); 4 Maccabees 17:12(the virtue of the seven sons was being tested by their endurance of severe persecution); Sirach2:5 (gold is tested in fire); 27:5 (the potter's vessels are tested in the furnace); 31:10 (people aretested by possessing gold); 31:26 (the furnace tests metal[?] when dipped; in this way wine testsa heart during a fight of proud people); 42:8 (the person who corrects the foolish and elderlysexually immoral will be approved by every living being); Wisdom of Solomon 1:1 (verse 3 inEnglish; the Lord's power, when tested, exposes the foolish); 2:19 (the wicked say, let us test theforbearance of the rightly-related person); 3:6 (God tested the rightly-related like gold in afurnace); 11:10 (the Lord tests his people like a wise father);Luke 12:56, 56 (here); 14:19 (testing newly acquired oxen); Romans 1:28 (wicked peopledid not "approve" God, to acknowledge him); 2:18 (the proud Jew tests or approves what is best,or what differs); 12:2 (the renewed mind, not being conformed to the present age, tests todetermine the will of God); 14:22 (how fortunate that person who does not condemn himself inwhat he "approves"); 1 Corinthians 3:13 (each person's work will be tested by fire); 11:28 (let aperson examine himself before eating the bread, or drinking the cup); 16:3 (people approved, ortested by the Corinthians, as being worthy to be sent with Paul and their gifts to Jerusalem); 2Corinthians 8:8 (Paul is testing the genuineness of their love by their response to the offering forJudea), 22 (Paul has sent to them a brother who has been tested); 13:5 (Paul urges theCorinthians to test themselves as to whether or not the Anointed King is in them); Galatians 6:4(each person must test his own work); Ephesians 5:10 (testing what is acceptable to the Lord);Philippians 1:10 (test the things that make a difference); 1 Thessalonians 2:4 ,4 (Paul and hiscompanions have been tested by God and found trustworthy to be carriers of the Good News);5:21 (test everything; hold on to what is good); 1 Timothy 3:10 (let candidates to serve asdeacons I ministers first be tested); 1 Peter 1:7 (proven faith is more precious that gold tested byfire) and 1 John 4:1 (test the spirits, because many false spokespersons for God have gone out(continued...)1313

2636 2637 2638earth and of the heaven, but then why do you not examine this time?"2635(...continued)into the world).Jesus wants those who follow his teaching to exercise this God-given human ability to"distinguish," to "discriminate," to "decide" between alternative choices with which they areconfronted--they are not to be like blind people, following leaders blindly.2636The phrase th/j gh/j kai. tou/ ouvranou/, "of the earth and of the heaven," is changed toread only tou/ ouvranou/, "of the heaven," by the first writer of Delta, Minuscule 1424 and a fewother Greek manuscripts. It is changed to read tou/ ouvranou/ kai. th/j gh/j, "of the heaven and ofthe earth," by P45, P75, a corrector of Sinaiticus, Bezae, K, L, N, Uncial Manuscript 070,Minuscules 33, 1241, many other Greek manuscripts, a majority of the Old Latin witnesses, theClementine Vulgate, the Sinaitic Syriac, the Curetonian Syriac and the Coptic tradition. Thevariant readings do not change the meaning of Luke.2637Compare footnote 2634. The phrase pw/j ouvk oi;date dokima,zeinÈ "how do you peoplenot know to examine?" is read by P75, Sinaiticus, Vaticanus, L, Theta, Minuscules 33, 892,1241, a few other Greek manuscripts, the Harclean Syriac margin and the Coptic tradition (see).It is changed to read pw/j ouv dokima,zeteÈ "how do you people not examine?" by P45,Alexandrinus, W, Psi, Families 1 and 13 of Minuscules, the "Majority Text," the Latin Vulgate, apart of the Old Latin witnesses, the Peshitta Syriac and the Harclean Syriac. It is changed to readouv dokima,zeteÈ "do you people not examine?" by Bezae, a majority of the Old Latin witnessesand the Curetonian Syriac. It is changed to read pw/j ouvk oi;date dokima,zeteÈ "how do youpeople not know, examine?" by Uncial Manuscript 070. There may have been a problem withthe original text at this point, which the later copyists and translators have resolved in their ownways--without changing the meaning of the statement.2638The phrase to.n kairo.n de, literally "the time, then..." is read by P75, Vaticanus,Minuscule 892 and a few other Greek manuscripts. It is changed to read to.n de. kairo,n,literally "the, then, time..." by Sinaiticus, Alexandrinus, W, Theta, Psi, Uncial Manuscript 070,Families 1 and 13 of Minuscules, Minuscule 33 and the "Majority Text." It is changed to read to.nkairo,n, "the time," by L. It is changed to read plh,n to.n kairo,n, "nevertheless the time," by P45,Bezae, a few other Greek manuscripts, and the Old Latin Manuscripts c and e. These variantreadings do not change the meaning of Jesus' statement.Fitzmyer comments on this statement of Jesus that he "utters his surprise at hiscontemporaries' inability to understand what is going on in their midst, in their very own day...ltbecomes an echo of his words of judgment in 7:31-35." (2, p. 998) He then states, "Jesus turnsto the crowds and continues his remarks with ominous words. As weather-wise Palestinianfarmers, they have learned to read the face of nature, with its clouds and winds. They should,then, be able to assess the critical moment in which they exist. He thus contrasts the people's'meteorological sensitiveness' with their 'religious insensitiveness' (T. W. Manson)...Jesusupbraids his audience for their lack of comprehension." (2, p. 999)(continued...)1314

2639 264012:57 "Why then also from (within) yourselves do you people not judge what is2638(...continued)Nolland comments that "Skilled in observing the ways of nature, people regularly examinethe indicators of coming weather patterns and order their lives accordingly. It is nothing less thanhypocrisy when the same skills are not brought to bear on the events of Jesus' ministry, which,just as reliably, point to the coming day of answerability to God...The events in the ministry ofJesus should make clear to all that the flow of world history is moving rapidly toward itsappointment with the judgment of God." (2, pp. 711, 12) Nolland understands the phrase "thistime" as referring to "the time occupied by the presence and activity of Jesus...Current eventshave an 'appearance' (pro,swpon, literally ‘face’), which is just as indicative of what is to come asever the weather indicators might be. The 'hypocrisy' is the pretense involved in refusing to readthe indicators for what they are..." (2, p. 712)Gilmour commented that "Men ought to have known that the age of God's rule was at hand--or had already begun--and to have governed themselves accordingly. It is conceivable that wasalso what Jesus had in mind. The kingdom of God was breaking in upon history, but men whowere weather-wise remained spiritually insensitive." (P. 237)Knox in like manner commented that "In whatever terms precisely Jesus conceived of hismission and role, it is beyond question that he believed the kingdom of God--the final judgmentand salvation--to be on the point of arriving, and that he felt the mighty, the incalculablesignificance of the present time...We now know that in these happenings in Palestine a strangeand divine event was occurring, after which life would never be the same again; that what wastaking place was nothing less than the disclosure to men of the ultimate nature and purpose ofGod; that God was reconciling the world to himself; that a new kind of human community wascoming into existence; that a new epoch in the life of mankind was beginning...That was hismessage, 'The kingdom of God is at hand."' (Pp. 237-38)Marshall notes that "The reference appears to be to the significance of the eventsassociated with the ministry of Jesus...These may be seen as pointing to the presence ofsalvation or to the advent of judgment, but in any case to the action of God which demands adecision from men. Many scholars see a reference to the political events signaling theapproaching war with Rome or to the signs that the End itself was at hand..." (P.550)2639Luke 12:57 has no parallel in Matthew 5, and should be considered as "L" material.2640It is easy for ordinary people to leave the task for deciding what is right and wrong, forwhat is truly rightly-related and what is in fact wrongly-related, up to public officials, or to theirtraditional religious teaching. But Jesus demands that people, especially his followers, takeresponsibility for such a determination upon themselves. For example, it may be true that thegovernment or the religious teaching under which we live claims that slavery is just, that "inferior"people can be herded into concentration camps and put to death, or that certain classes of peopleare more deserving of rights and privileges than are others. The Jewish leaders of Jesus' dayclaimed that non-Jews were less deserving of religious rights than were orthodox Jews, andconsidered beggars and those with debilitating diseases as cursed by God, and not deserving oftheir association and care. Jesus dared to question the judicial decisions of his government, and(continued...)1315

2641 2642rightly-related? 12:58 For as you are going with your adversary before a public official,2640(...continued)called upon those who are willing to follow his teaching to take the responsibility for decidingconcerning such matters on themselves, refusing to be herded like sheep, and instead to act aspeople who take responsibility for their ethical decisions and actions. Jesus is certainly depictedin the Gospels as the "Good Shepherd of the Sheep," and those who follow him are like sheep,who need his guidance. But the Good Shepherd doesn't want "mindless" sheep, who do notknow how to think for themselves, and make ethical decisions, and take responsibility for theiractions.2641The Greek phrase kri,nete to. di,kaion, "judge that which is rightly-related," means thatthe followers of Jesus are expected to use their own resources and minds to make decisions andchoices concerning what is rightly-related over against what is "wrongly-related." It is important tonote the preceding phrase (in Greek): avfV e`autw/n, "from yourselves." Elsewhere in the GreekNew Testament this phrase occurs at Luke 21:30 ("you people can see for yourselves"); John5:19 (the Son can do nothing on his own); 7:18 (the one who speaks from himself seeks his ownglory); 11:51 (the High Priest did not speak from himself, but by divine inspiration); 15:4 (thebranch cannot bear fruit by itself); 16:13 (the Spirit of truth does not speak "from itself' but from ahigher source) and 2 Corinthians 3:5 (we are not competent on our own)].We take these passages to mean that we are not to consider ourselves as being "self--sufficient," as if we did not need God's constant gifts and provisions for everything we say and do,or as if we do not constantly need the presence and guidance of the Good Shepherd. But at thesame time, we must use our God-given resources to make judgements concerning what is rightand wrong, choosing between those things that are rightly-related and those that are wrongly--related. To say that we are not able to do this is to deny the divine gifts that are ours. Fitzmyersays that "judge for yourselves," means "without help from me or others." (2, p. 1002) Gilmourlikewise commented that the saying means "You should know what to do without any instructionfrom me." (P. 238)In the Greek Bible, see Deuteronomy 16:18, "You shall appoint judges and officialsthroughout your tribes...and they shall judge the people with rightly-related judgment (kri,sindikai,an)." Compare also Deuteronomy 25:1; Job 8:3; Proverbs 17:15; Jeremiah 11 :20; Odeof Solomon 3:10; Sirach 35:18 (?); Luke 12:57 (here); John 5:30 and 7:24 ("Do not judgeaccording to appearance, but rather judge the rightly-related judgment.").2642Luke 12:58-59 has a parallel in Matthew 5:25-26:5.25: i;sqi euvnow/n tw/| avntidi,kw| sou tacu,( e[wj o[tou ei= metV auvtou/ evn th/| o`dw/|(mh,pote, se paradw/| o` avnti,dikoj tw/| krith/| kai. o` krith.j tw/| u`phre,th| kai. eivj fulakh.nblhqh,sh|\ 5.26 avmh.n le,gw soi( ouv mh. evxe,lqh|j evkei/qen( e[wj a'n avpodw/|j to.n e;scatonkodra,nthnÅ5:25 “Be agreeing with your adversary quickly, while you are with him on the way, so thatthe adversary will not hand you over to the judge, and the judge to the officer, and you may be(continued...)1316

2643 2644 2645 2646on the way give effort to be set free from him, in order that he may not drag you2642(...continued)thrown into jail. 5:26 Truly I say to you, you will not go out from there, until you repay the last twocents.”Where Luke has "For as you are going with your adversary before a public official, on theway give effort to be set free from him," Matthew has "Be agreeing with your adversary quickly,while you are with him on the way." Where Luke has "in order that he may not drag you beforethe judge, and the judge will hand you over to the sheriff, and the sheriff will throw you into jail,"Matthew has "so that the adversary will not hand you over to the judge, and the judge to theofficer, and you may be thrown into jail." Nolland comments that "The wording (but not the sense)is almost entirely different..." (2, p. 714)Where Luke has "I tell you, you will not get out from there, until you repay the last penny.",Matthew has "Truly I say to you, you will not go out from there, until you repay the last two cents."Where Luke uses the noun av ,rconta, which we translate "a public official," Matthew uses thenoun krith,j, "judge." Where Luke uses the noun pra,ktwr, which we translate "sheriff," (orpossibly, "avenger," "punisher"), Matthew uses the noun u`phre,thj, which we translate "officer,"or "assistant," or "servant."We think that it is obvious here that both Luke and Matthew are following their secondcommon source, called "Q," and that each of them feels the freedom to adapt its language asthey feel best, with Luke using 58 words, while Matthew uses 43 words.Fitzmyer comments that "Jesus' sayings continue now on what may be a completelyunrelated topic, for they concern reconciliation with an opponent..." (2, p. 1001) We think that theword "reconciliation" is misleading at this point, and is not found in the text--which speaks insteadof taking whatever action is necessary to be freed from the person to whom the debt is owed. Butit may well be that Jesus means that the "time" that they ought to be examining and determiningis just this: the time for making amends with their adversaries, before it is too late to do so. Jesussees the clouds of war rising on the horizon, with the Zealots hating the Romans, and doingeverything in their power to get the war started, while the official Jewish leaders are doing little togive the kind of wise leadership that could lead to peace with the Romans. Whatever we maymake of this saying of Jesus, it is perfectly clear that it was a time for doing whatever wasnecessary to get freed from their adversaries, in order to avert a national catastrophe.Nolland states that "This unit consists of a challenge to make that judgment of which thehypocritical withholding has been protested in verse 56, along with a parable that already pointsto the appropriate form for this judgment: that is, that the present time is the time when one isalready on the way with one's accuser, to answer to the workings of the machinery of justice. Thejudgment for which the section (12:1-13:9) challenges one to prepare is seen to be imminent." (2,p. 713) Gilmour commented that "As the defendant in a lawsuit for the recovery of a debt is welladvised to reach an agreement with his 'accuser' before the case is brought to court, so a manought to make an effort to settle with anyone with whom he has differences before the Day ofJudgment." (P. 238)1317

2647before the judge, and the judge will hand you over to the sheriff, and the sheriff will throw you2643Fitzmyer holds that Jesus means "the opportunity should be exploited." (2, p. 1002)2644The preposition avpV, literally "from," is omitted by Vaticanus and Minuscules 892 and1241. We agree with these copyists that the preposition seems rather unnecessary, since theprefixed preposition avpo, already appears as part of the perfect passive infinitive verb avphlla,cqai,"to be set free from." Fitzmyer translates the infinitive as meaning literally "to be reconciled ofhim" (2, p. 1002), but we do not think this meaning of the verb can be sustained.For the occurrences of this verb in the Greek Bible, see Exodus 19:22 (evidently meaningin the Greek, "lest the Lord be caused to depart from them"); 1 Samuel 14:29 (evidently meaning"my father [Saul] has set the land free" but this hardly fits the context); Job 3:10 (Job wishes thattrouble had been set free or released from his eyes); 9:12 (Job complains that if God sets free,who will turn back?), 34 (Job wishes that God would set free, release his rod from him); 10:19(Job asks why he was not taken from the womb and set free, released [from life] in a grave); 27:5(until he dies, Job will not set free or release, let go of, his claim to guilelessness); 34:5 (Elihustates that Job has said he is rightly-related, and that the Lord set free, released justice so as todepart from him); Isaiah 10:7 (Assyria will set free, release his mind from doing the divine will--heonly wants to destroy); Jeremiah 39:31 (in English, 32:31; the Lord's wrath is against the city untilthis day, to set it free from his presence); 3 Maccabees 6:30 (?); 4 Maccabees 9:16 ("so that youmay be released from the tortures") and Wisdom of Solomon 12:2 (God's immortal spirit is in allpeople, warning them when they sin, "so that they may be freed from wickedness"), 20 (same).Nowhere in the LXX is this verb found with the meaning "reconcile." Rather, it always means "toset free," "to release," "to rid of a thing"; "to put away from, remove from," or, in an intransitivesense, "to get off free," "to escape," or simply "to leave."2645Nolland translates “make an effort to be released from him on the way...” (2, p. 713)2646The unusual subjunctive verb katasu,rh|, "he may drag..." or "he may pull down andcarry off," or "he may ravage and plunder," is changed to the much more common verb,katakri,nh|, "he may condemn..." by Bezae, a majority of the Old Latin witnesses, the SinaiticSyriac and the Curetonian Syriac. The variant reading hardly changes the meaning of Luke.The only other occurrences of this compound verb in the Greek Bible are at Jeremiah30:4 (40:10 in English; here katasu,rw is used to translate a Hebrew verb meaning "I havestripped bare") and Daniel 11:10 (not in Hebrew or in English). The simple verb, su,rein, "todrag," "trail along," "drag away," occurs in the Greek Bible at Deuteronomy 32:24; 2 Samuel17:13; Isaiah 3:16 (only in Greek-the women are "dragging" their robes as they walk); 28:2 (thedivine wrath is like a flood, dragging away the land); 30:28 (the on-rushing water in a wadi thatdrags away everything before it); Micah 7:17; 4 Maccabees 6:1; John 21:8 (dragging a net fullof fish); Acts 8:3 (Saul is dragging men and women into prison); 14:9 (they were dragging Pauloutside the city to stone him); 17:6 (Jason is drug before the city politarchs) and Revelation 12:4(the tail of the dragon drags stars from heaven and throws them down to earth).1318

2648 2649 2650into jail. 12:59 I tell you, you will not get out from there, until you repay the last penny."2647The dative masculine singular noun pra,ktori, from pra,ktwr, which occurs only threetimes in the entire Greek Bible, at Isaiah 3:12 (where it takes the place of "women" in theHebrew text) and Luke 12:58, 58 (here). It is a distinctively Greek word, meaning "one who doesor executes," "a worker." It is also used for "tax-collector" and for "avenger," or "punisher."Matthew's u`phre,thj is much more common in the Greek Bible, being found some 26 times.Fitzmyer comments that "The Lucan redaction has actually made use of more technical Romanjudicial terms in contrast to the Matthean form," and adds that this is the "proper term for theconstable of a debtor's jail." (2, pp 1001, 1003)2648The accusative singular definite article th,n, "the," is interpolated into the text before thenoun fulakh,n, "jail," by P45, Minuscule 2542 and a few other Greek manuscripts. Theinterpolated article does not change the meaning of Luke.Nolland comments that "Though it is not clear in the present verse, from verse 59 weshould probably understand that an unpaid debt is the issue at stake...Jesus' hearers are invitedto see themselves as people in a compromised situation and heading toward an imminentdisaster...The call is to put things right with those to whom one is linked at the human level. Thefailure to do so will lead inexorably to the judgment of God, and that soon." (2, p. 714)2649The reading e[wj, "until," has the additional adverb ou-, "(until) when," interpolated intothe text as this point by Alexandrinus (see), Bezae, W, Psi, Family 13 of Minuscules, Minuscule33 and the "Majority Text." Instead of this, the additional word av,n, "(until) then," is interpolatedinto the text by Theta and Uncial Manuscript 070. The text without either of these interpolatedwords is read by P75, Sinaiticus, Vaticanus, L, Minuscules 1, 892, 1241 and a few other Greekmanuscripts. The interpolated words are of the nature of grammatical enhancements of theoriginal text, and do not change its meaning.2650 The last phrase in this verse, to. e;scaton lepto.n avpodw/|j, "the last penny (the lepto,nis a small copper coin) you will repay," is changed to read avpodoij to.n ev ,scaton kodra,nthn,something like "you will repay the last two cents," in an effort to make Luke's text conform moreclosely to that of Matthew by Bezae, a majority of the Old Latin witnesses and some manuscriptsof the Latin Vulgate.The value of money in different times and cultures is exceedingly difficult to determine, andthe translator is reduced to making educated guesses as to the value involved. Jesus obviouslymeans until the complete amount owed is paid in full. Fitzmyer comments that "Luke's change[from kodra,nthn to lepto,n] has exaggerated the extent of the judge's punishment in order toshow that after his verdict is given it is too late for a compromise...In first-century Palestine thelepto,n was the smallest coin in use." (2, p. 1003)Nolland holds that the lepto,n was equal to one half of a quadrans (the Latin term), orkodra,nthj (the Greek term), and that the lepto,n was 1/128th of a denarius (2, p. 714). He(continued...)1319

2650(...continued)adds that "Debtors' prison allowed little possibility for the retrieval of one's situation." (Ibid.) "Theparable points to the judgment of God, which will soon overwhelm those who do not put rightthose things in which their neighbors may have cause against them. Dealing justly [or, wesuggest, 'getting right'] with one's neighbor is the proper response to that process leading to thejudgment of God, which Jesus has set in motion." (Ibid., p. 715)No, Jesus and the movement that follows after him cannot rightly be understood as in anyway a danger to Rome. Jesus teaches his followers to use their God-given abilities to determinewhat is happening in human history, to foresee the coming events that threaten their future, andto do everything in their power to avert the disasters threatening them with judgment. Thisteaching is the exact opposite of the Zealots, who want to do everything in their power to bring onthe war against Rome. Rome should consider the Christian movement and its leaders as theirallies--not as their enemies.1320